In this article we propose a philosophical critique of two general, but not exhaustive, approaches to gender studies in sport, namely gynocentric feminism and humanist feminism. We argue that both approaches are problematic because they fail clearly to distinguish or articulate their epistemological and ideological commitments. In particular, humanist feminists articulate the human condition using the sex/gender dichotomy, which fails to account adequately for gendered subjectivity. For them gender difference is a contingent feature of humanity developed through socialisation. As a (...) result, it seems that what humanist feminists regard as women in their natural ?state? is in itself ideological. The generic ?human? condition is by no means a neutral condition but rather an idea tarnished by gender history characterised by the masculine. Consequently, humanist feminists uncritically argue for inclusion in sport, with access to an equal share of the human goods available, without carefully problematising the ideological nature of the practice. Gynocentric feminists also subscribe to the sex/gender dichotomy, suggesting however, that gender subjectivity is the result of a biological imperative. For gynocentric feminists, sexual difference provides authority for adjudicating between a separate and different male and female epistemology. Accordingly, gynocentric feminists commit the genetic fallacy by condemning sport to a masculine activity and therefore incompatible with feminine value in light of its male ancestry. ?Soft? gynocentrism does not fully sanction a conception of sport which allows only traditionally female values to flourish, or at least the reason for celebrating such sports would focus upon the goods and values therein. In other words, the value of the practice for either men or women is to be found, following MacIntyre (1985), in the internal goods that characterise the particular practice. Such internal goods are, as MacIntyre argues, goods of the practice and do not belong to any particular gender or group. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Books ReceivedAquinas on Being. By Anthony Kenny. Oxford: Clarendon Press, 2002. Pp. x + 212. Price not given.Before and after Avicenna: Proceedings of the First Conference of the Avicenna Study Group. Edited by David C. Reisman, with the assistance of Ahmed H. al Rahim. Leiden: Brill, 2003. Pp. xix + 302. Price not given.Beside Still Waters: Jews, Christians, and the Way of the Buddha. Edited by Harold Kasimow, John (...) P. Keenan, and Linda Klepinger Keenan. Boston: Wisdom Publications, 2003. Pp. 284. Paper $14.95.The Buddhist Unconscious: The ālaya-vijñāna in the Context of Indian Buddhist Thought. By William S. Waldron. London and New York: RoutledgeCurzon, 2003. Pp. xvi + 269. Price not given.Comparative Political Philosophy: Studies under the Upas Tree. Edited by Anthony J. Parel and Ronald C. Keith. Lanham, Maryland: Lexington Books, 2003. Pp. xxxviii + 260. Paper $26.95.The Confucian Quest for Order: The Origin and Formation of the Political Thought of Xun Zi. By Masayuki Sato. Leiden: Brill, 2003. Pp. xviii + 500. Price not given.Gathering the Meanings: The Compendium of Categories: The Arthaviniścaya Sūtra and Its Commentary Nibandhana. Translated from the Sanskrit by N. H. Samtani. Berkeley: Dharma Publishing, 2002. Pp. xxxiv + 390. Price not given.I Have Arrived, I Am Home: Celebrating Twenty Years of Plum Village Life. By Thich Nhat Hanh. Berkeley: Parallax Press, 2003. Pp. 253. Paper $25.00.Identity and the Moral Life. By Mrinal Miri. New Delhi: Oxford University Press, 2003. Pp. xvii + 132. Hardcover Rs 645.00.Indian Philosophers and Postmodern Thinkers: Dialogues on the Margins of Culture. By Carl Olson. New Delhi: Oxford University Press, 2002. Pp. xv + 331. Hardcover Rs 950.00.Islamic Humanism. By Lenn E. Goodman. New York: Oxford University Press, 2003. Pp. xiii + 273. Price not given.Letting Go: The Story of Zen Master Tōsui. Translated by Peter Haskel. Honolulu: University of Hawai'i Press, 2001. Pp. xv + 167. Hardcover $45.00. Paper $16.95.A Life Journey to the East: Sinological Studies in Memory of Giuliano Bertuccioli (1923-2001). Edited by Antonino Forte and Federico Masini. Kyoto: Scuola Italiana di Studi sull'Asia Orientale, 2002. Pp. xxxv + 280. Price not given.The Measure of Things: Humanism, Humility and Mystery. By David E. Cooper. Oxford: Clarendon Press, 2002. Pp. ix + 372. Price not given. [End Page 277]Mencius, Hume and the Foundations of Ethics. By Xiusheng Liu. Aldershot, Hampshire: Ashgate Publishing Limited, 2003. Pp. vii + 204. Price not given.Monks and Monarchs, Kinship and Kingship: Tanqian in Sui Buddhism and Politics. By Chen Jinhua. Kyoto: Scuola Italiana di Studi sull'Asia Orientale, 2002. Pp. xiii + 310. Price not given.Music in the Sky: The Life, Art, and Teachings of the 17th Gyalwa Karmapa Ogyen Trinley Dorje. By Michele Martin. Ithaca: Snow Lion Publications, 2003. Pp. 351. Paper $18.95, U.K. £12.95.New Confucianism: A Critical Examination. Edited by John Makeham. New York: Palgrave Macmillan, 2003. Pp. 262. Hardcover $55.00.On the Boundaries of Theological Tolerance in Islam: Abū Hāmid Al-Ghāzalī's Faysal al-Tafriqa Bayna al-Islām wa al-Zandaqa. By Sherman A. Jackson. Oxford: Oxford University Press, 2002. Pp. xiv + 156. Hardcover Rs 295.00.Pandita Ramabai's American Encounter: The Peoples of the United States (1889). By Pandita Ramabai and translated and edited by Meera Kosambi. Bloomington: Indiana University Press, 2003. Pp. xi + 284. Hardcover $59.95. Paper $29.95.Parmenides of Elea: A Verse Translation with Interpretative Essays and Commentary to the Text. By Martin J. Henn. Westport, Connecticut: Praeger, 2003. Pp. 147. Hardcover $59.95.Philosophes taoïstes, tome II: Huainan Zi, texte traduit, présenté et annoté sous la direction de Charles le Blanc et de Rémi Mathieu. Paris: Éditions Gallimard, 2003. Pp. lxxxiii + 1182. Hardcover €56,90.The Philosophy and Ethics of the Vīraśaiva Community. By Dan A. Chekki. Lewiston, New York: The Edwin Mellen Press, 2003. Pp. xxv + 287. Hardcover $119.95.Poems of Hanshan. Translated by Peter Hobson with introduction by T. H. Barrett. Walnut Creek, California: AltaMira Press, 2003. Pp. viii + 151. Hardcover $65.00. Paper $19.95.Psychoanalysis and Buddhism: An Unfolding Dialogue. Edited by Jeremy D. Safran. Boston... (shrink)

"What is sexist oppression?" "What should be done about it?" Organized around these questions, Theorizing Feminisms: A Reader provides an overview of theoretical feminist writing about the quest for gender justice. Incorporating both classic and cutting-edge material, the reader takes into account the full diversity of women, highlighting the effects of race, ethnicity, nationality, class, sexuality, and religion on women's experience. Theorizing Feminisms is organized into four sections and includes fifty-four essays. The first section introduces several basic concepts commonly employed (...) when thinking about sexism--oppression, social construction, essentialism, intersectionality, gender, race, and class--and also raises questions about the perspective and legitimacy of the theorist. The second section surveys three approaches that attempt to characterize in a general way the source of injustice toward women: humanist feminism ("the sameness approach"), gynocentric feminism ("the difference approach"), and dominance feminism. Offering an alternate perspective, the third section introduces two "localizing" approaches, grounded in postmodernism and identity politics, respectively. Skeptical of theories that attempt to analyze social phenomena across history and culture, authors in this section challenge, rather than answer, the text's organizing questions. The final section explores the relationship of feminist theory to three liberatory projects--postcolonialism, neo-materialism, and queer theory--that do not characterize themselves as feminist, yet take gender as a significant category of analysis. Each section opens with an introduction and each essay is followed by helpful study questions. The majority of the essays are presented in their entirety. Theorizing Feminisms underscores the strong connection between feminist theory and practice by including essays that illustrate important political inspirations or applications of each theoretical approach. It also presents versions of the same approach from various points in history, revealing feminist theory to be dynamic and evolving, rather than static. Ideal for interdisciplinary courses in feminist theory, this volume will also serve as an invaluable reference for current and future generations of theorists. (shrink)

Coming from Germany in Europe I am starting with Feminism from a Western point of view but with a perspective of dialogue with Feminisms in other parts of the World. My inquiry deals with problems of the present time, especially how to make Feminism interesting not only to a philosophical or academic public, but to people from all professional fields and disciplines. The political perspective of feminist philosophy can be underlined with the central definition the Austrian philosopher Herta Nagl Docekal (...) gives. According to this definition freedom of women is the main issue of each feminist interrogation. With regard to the development of women’s liberation in Europe and the USA three different movements of feminism can be distinguished: the main issue of the first is the notion of equality, it is also called humanist feminism according to Iris Marion Young; secondly we have the feminism of difference or gynocentrism; the third wave can not so easily be defined, a wide range of variety exists, which may lead to the impression that no more general aim is left. Sometimes it is also called postmodern feminism. But what does this mean: postmodern feminism? Far from an arbitrary attitude, which does not accept any order, postmodern feminism – as postmodern and poststructural philosophy – may be understood as a lesson on how to be different and not to loose the aims women share all over the world. The most important challenge is to find a new balance between the different aims and groups of feminism as well as between feminism in different societies and cultures. Feminisms from the beginnings wanted to overcome step by step the prejudices about men and women, about sex and gender, one of the heritages of our Western tradition. My interpretation of Third Wave may be seen as another step on this way. (shrink)

Coming from Germany in Europe I am starting with Feminism from a Western point of view but with a perspective of dialogue with Feminisms in other parts of the World. My inquiry deals with problems of the present time, especially how to make Feminism interesting not only to a philosophical or academic public, but to people from all professional fields and disciplines. The political perspective of feminist philosophy can be underlined with the central definition the Austrian philosopher Herta Nagl Docekal (...) gives. According to this definition freedom of women is the main issue of each feminist interrogation. With regard to the development of women’s liberation in Europe and the USA three different movements of feminism can be distinguished: the main issue of the first is the notion of equality, it is also called humanist feminism according to Iris Marion Young; secondly we have the feminism of difference or gynocentrism; the third wave can not so easily be defined, a wide range of variety exists, which may lead to the impression that no more general aim is left. Sometimes it is also called postmodern feminism. But what does this mean: postmodern feminism? Far from an arbitrary attitude, which does not accept any order, postmodern feminism – as postmodern and poststructural philosophy – may be understood as a lesson on how to be different and not to loose the aims women share all over the world. The most important challenge is to find a new balance between the different aims and groups of feminism as well as between feminism in different societies and cultures. Feminisms from the beginnings wanted to overcome step by step the prejudices about men and women, about sex and gender, one of the heritages of our Western tradition. My interpretation of Third Wave may be seen as another step on this way. (shrink)

Feminist philosophers of science have produced an exciting array of works in the last several years, from critiques of androcentrism in traditional science to theories about what might constitute feminist science. I suggest here another possibility: that gynocentric science has existed all along, then the task of identifying a feminist alternative to androcentric science should be a suitable candidate for empirical investigation. Such empirical investigation could provide a solid ground for further theorizing about feminist science at a time when that (...) solid ground is looking rather necessary. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Ethics & the Environment 10.2 (2005) 75-99 [Access article in PDF] Gynocentric Eco-Logics Trish Glazebrook All of our teachings come from things in nature, they come from the growing cycle, and everything is tied to the earth.1Ludwig Fleck describes in his Genesis and Development of a Scientific Fact how the concept of syphilis is "a result of the development and confluence of several lines of collective thought" (Fleck 1979, (...) 23). Diagnosis and treatment of the disease required that its symptomatology undergo transformation from "an undifferentiated and confused mass of information about chronic diseases characterized by skin symptoms" (1979, 1) into the concept of a single disease. Identifying the Spirochaeta pallida bacterium and diagnosing syphilis by means of the Wasserman reaction was only possible when an unclearly related collection of symptoms could be experienced as belonging together in a unified phenomenology.Likewise, I wish to provide a diagnosis and etiology, and suggest a curative possibility for a disease of modernity I will call phallic logic. Symptomatic of this sickness are wide-spread social alienation, global domination and oppression on the basis of gender, race, class and color, and epidemic eco-destruction. A body of critique exists in ecofeminist analyses that experiences these symptoms as a single disease: the phallic logic of modernity. "Logic" in this context does not mean the formal discipline [End Page 75] in which rules for the proper manipulation of abstract statements are laid down. Rather, "logic" in the sense used here is an epistemological term. It means the ways that understanding is structured. Phallic logic is the structure of understanding that permeates patriarchy. This logic takes its paradigm from scientific objectivity, but even voices from within the sciences themselves are arguing that contemporary human being must establish new ways of thinking about nature.I propose that such new eco-logics, that is, ways of thinking about nature, take their guidance from the physical environment. If nature informs knowledge claims, then knowledge itself is construed organically: it is finite and changing rather than fixed and eternal. Such logics can encompass the finitude of physical embodiment as an epistemological principle, and hence I identify them as gynocentric. They are not grounded in the disembodied Cartesian subject that feminists have shown so often and clearly to be typical of androcentric philosophizing. These logics draw instead on the physicality of environmental elements as well as of the thinker, and thus they allow nature's temporality to resonate within knowledge itself. They are not satisfied with a conceptual contrast between nature's on-going coming-to-be and passing-away and the alleged universality of knowledge. Rather, they take nature as a model for truth and acknowledge that nature infuses the things we say to be truth.There is an abundance of arguments for the differences between male and female writing and thinking.2 I speak in accord with these voices, but I frame my project differently. I will begin by presenting evidence of a call for alternative epistemologies from within the sciences, and then use ecofeminist analyses to argue that the scientists in question are moving away from a phallic logic toward gynocentric eco-logics. Next I will make clear three assumptions that underlie my account. The first two are Heideggerian. I accept his argument that the logic of modernity is scientific objectivity, and I use his account of truth and essence to argue that knowledge is situated rather than universal. Hence gynocentric eco-logics entail an essentialism that is historical rather than biological. I give up biology as the fixative for essence, but avoid a decline into what is entirely arbitrary and subjective by fixing essence in terms of cultural and historical location. Hence I am using a Heideggerian notion of situatedness, but applying it specifically to gender such that I can maintain that the category of "woman" is neither universal, nor shattered irreparably into [End Page 76] fragmented individualism. My Heideggerianism is further qualified in that I am not writing in the spirit of Heidegger's life-time project. I will take the force of his insights to be epistemological rather than metaphysical or ontological... (shrink)

Humanistic management is a people-oriented management that seeks profits for human ends. It contrasts with other types of management that are essentially oriented toward profits, with people seen as mere resources to serve this goal. This article reviews the historical development of humanistic management and the ever-increasing body of literature on the concept as well as the different meanings that scholars attribute to it. It then explores what form a genuine humanism might have by presenting seven propositions labeled as: (...) 1) wholeness, 2) comprehensive knowledge, 3) human dignity, 4) development, 5) common good, 6) transcendence, and 7) stewardship-sustainability. Next, it looks at four characteristics of a humanistic ethos for managing business: the view of the individual and human work, the role of the individual in the society and in interacting with nature, the business firm, and the purpose of business in society. Finally, it presents some insights for the practice of humanistic management. (shrink)

'Humanism of the Other' argues that it is not only possible but of the highest exigency to understand one's humanity through the humanity of others.".

Humanism offers students a clear and lucid introductory guide to the complexities of Humanism, one of the most contentious and divisive of artistic or literary concepts. Showing how the concept has evolved since the Renaissance period, Davies discusses humanism in the context of the rise of Fascism, the onset of World War II, the Holocaust, and their aftermath. Humanism provides basic definitions and concepts, a critique of the religion of humanity, and necessary background on religious, sexual (...) and political themes of modern life and thought, while enlightening the debate between humanism, modernism and antihumanism through the writings and works of such key figures as Pico Erasmus, Milton, Nietzsche, and Foucault. (shrink)

The article focuses on a philosophical issue of the Renaissance humanism in William Shakespeare's Hamlet. The humanist tradition originated in Greece with the famous statement “Of all things man is the measure” (Protagoras of Abdera, 485-415 BCE), but it was not until the Renaissance that it reached its peak and became a doctrine. The article focuses on the humanism of the Renaissance, with its glorification of the image of the "giant man," which is mainly expressed in the work (...) of William Shakespeare. By pointing out the nature of Renaissance humanism, the article emphasizes Hamlet's play as a typical work of Renaissance humanism. (shrink)

Management theory and practice are facing unprecedented challenges. The lack of sustainability, the increasing inequity, and the continuous decline in societal trust pose a threat to ‘business as usual’. Capitalism is at a crossroad and scholars, practitioners, and policy makers are called to rethink business strategy in light of major external changes. In the following, we review an alternative view of human beings that is based on a renewed Darwinian theory developed by Lawrence and Nohria. We label this alternative view (...) ‘humanistic’ and draw distinctions to current ‘economistic’ conceptions. We then develop the consequences that this humanistic view has for business organizations, examining business strategy, governance structures, leadership forms, and organizational culture. Afterward, we outline the influences of humanism on management in the past and the present, and suggest options for humanism to shape the future of management. In this manner, we will contribute to the discussion of alternative management paradigms that help solve the current crises. (shrink)

This essay explores the relation between two perspectives on the nature of human rights. According to the "political" or "practical" perspective, human rights are claims that individuals have against certain institutional structures, in particular modern states, in virtue of interests they have in contexts that include them. According to the more traditional "humanist" or "naturalistic" perspective, human rights are pre-institutional claims that individuals have against all other individuals in virtue of interests characteristic of their common humanity. This essay argues that (...) once we identify the two perspectives in their best light, we can see that they are complementary and that in fact we need both to make good normative sense of the contemporary practice of human rights. It explains how humanist and political considerations can and should work in tandem to account for the concept, content, and justification of human rights. (shrink)

Exploring Renaissance humanists’ debates on matter, life and the soul, this volume addresses the contribution of humanist culture to the evolution of early modern natural philosophy so as to shed light on the medical context of the ...

In a world facing multiple crises, our foundational institutions are failing to offer effective solutions. Drawing on the emerging consilience of knowledge, Michael Pirson debunks the fundamental yet outdated assumptions of human nature that guide twentieth-century management theory and practice - as captured in the 'economistic' paradigm - and instead provides an urgently needed conceptual and practical 'humanistic' framework, based on the protection of human dignity and the promotion of well-being. By outlining the science-based pillars of this innovative system, Pirson (...) provides a twenty first-century model for the responsible twenty first-century leader seeking sustainable ways to organize in a world of crisis. Highlighting relevant applications for research, practice, teaching and policy, this book is ideal for graduate students and professionals seeking to develop their understanding of responsible business, business ethics and corporate responsibility. (shrink)

Humanism and the Death of God is a critical exploration of secular humanism and its discontents. Through close readings of three exemplary nineteenth-century philosophical naturalists or materialists, who perhaps more than anyone set the stage for our contemporary quandaries when it comes to questions of human nature and moral obligation, Ronald E. Osborn argues that "the death of God" ultimately tends toward the death of liberal understandings of the human as well. Any fully persuasive defense of humanistic values--including (...) the core humanistic concepts of inviolable dignity, rights, and equality attaching to each individual--requires an essentially religious vision of personhood. Osborn shows such a vision is found in an especially dramatic and historically consequential way in the scandalous particularity of the Christian narrative of God becoming a human. He does not attempt to provide logical proofs for the central claims of Christian humanism along the lines some philosophers might demand. Instead, this study demonstrates how philosophical naturalism or materialism, and secular humanisms and anti-humanisms, might be persuasively read from the perspective of a classically orthodox Christian faith. (shrink)

The contributors to this volume were asked the following questions: The term "Humanism" is widely used, as are the terms "ethical" Humanism, "scientific" Humanism and "religious" Humanism. What is Humanism? Can you define it? If there is in your judgment no clear definition in the literature, you may wish to propose one. You may also wish to focus on the relationship of Humanism to atheism, science, its ethical position, or some other theme. Those who (...) have contributed represent a wide spectrum of Humanist opinion in the world today. They are primarily philosophers, psychologists, social scientists, ethical and religious leaders. Among the themes they discuss are historic roots of Humanism, the general problem of definition, the relationship of Humanism to ethics and morality, Humanism and religion, Humanism and atheism and Humanism on the world scene. Most of the varieties of Humanism are represented, including naturalistic Humanism, liberal Humanism, atheistic Humanism, humanistic psychology, behaviourism, Marxism, and Zen. If there is a common thread running throughout this volume, it is the conviction that Humanism is committed to the method of reason as the chief means of solving problems and the belief that mankind can survive and humans can enjoy a significant life. This conviction and this belief, however, can be realized only if men continue to have confidence in their own natural powers and abilities and the courage to use them. (shrink)

Humanism has appeared intermittently in the nursing literature as a concept that can be used in understanding nursing. I return to the concept in response to noticing the term appearing in the context of health humanities, where it is loosely associated both with humanities and being humane. I review the usage and critiques of humanism in both nursing and medical literature and then re‐evaluate what the idea of humanism might hold for nursing, trying to avoid the traps (...) of an over‐determination of the human subject, or dichotomizing nursing as art or science, technology or caring. I draw on writings on humanism primarily from Emmanuel Levinas and Edward Said to emphasize strands in humanism of obligation towards others and of critical discernment within history and culture directed towards democratic practices. I discuss in passing the strong association in the UK particularly between humanism and scientism as a note of caution about the plurality of the term humanism. I conclude that humanism is a tradition that does offer productive ways of thinking about nursing with the proviso that it ought to be treated carefully as a problematic tradition and not as a new essence for nursing. (shrink)

Cultures and moral expectations differ around the globe, and so the management of corporate responsibilities has become increasingly complex. Is there, however, a humanistic consensus that can bridge cultural and ethnic divides and reconcile the diverse and contrary interests of stakeholders world-wide? This book seeks to answer that question.

Humanism is the view that people treat others inhumanely when we fail to see them as human beings, so that our treatment of them will tend to be more humane when we (fully) see their humanity. Recently, humanist views have been criticized on the grounds that the perpetrators of inhumanity regard their victims as human and treat them inhumanely partly for this reason. I argue that the two most common objections to humanist views (and their relatives) are unpersuasive: not (...) only does the evidence marshalled against these views fail to actually disprove them, it could threaten them only if some questionable assumptions were granted. By providing necessary conceptual ground-clearing and routing common lines of attack, I hope to determine what it would take for a humanist project to succeed, paving the way for a full defense of humanism that fulfills its explanatory ambitions. (shrink)

Humanistic management is emerging as a response to the economistic paradigm prevalent in today’s business schools, corporations, and society. There are many compelling reasons why the economistic paradigm is becoming obsolete, and even dangerous, for business if it is to become an agent of world benefit. The purpose of this article is not to explain these reasons but rather to situate the transition to humanistic management in the context of multiple worldviews. We propose an historical sequence of worldviews each with (...) its own paradigmatic assumptions about what it means to be human and the nature of the world. We draw on converging insights between new science and ancient spiritual traditions to outline an emerging quantum worldview. We further submit that integrating elements of the quantum worldview into humanistic management strengthens it in ways that are essential to humankind’s ability to shift to full-spectrum flourishing, defined as a world in which people and all life thrive now and across future generations. (shrink)

This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and (...) made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

"Why, in present-day French writing, are we most likely to encounter the word "humanist" only as a term of glib dismissal? In this introduction to the controversy over "humanism", Kate Soper explains how the argument (developed by existentialists and Marxist humanists), that human experience and action play a fundamental role in "making history", has fallen into disrepute. 'Humanism and anti-humanism' shows how the "humanist" standpoint emerged in the post-war period, out of a convergence of arguments derived from (...) Hegel, Marx, Husserl, and Heidegger, then traces its elaboration within existentialism and Marxism, and finally examines the "anti-humanist" reaction in the works of Lèvi-Strauss, Foucault, Althusser, Lacan, and Derrida. Soper clearly explains what is at stake in the debate between "humanists" and "anti-humanists", and contends that this can be understood only in the context of Cold War politics and the crisis for Marxism presented by Stalinism. 'Humanism and anti-humanism' is written from a position of critical sympathy with "humanism" and is aimed chiefly at readers with no previous knowledge of Continental philosophy." -- book cover. (shrink)

A form of metaphysical humanism in the field of philosophy of technology can be defined as the claim that besides technologies’ physical aspects, purely human attributes are sufficient to conceptualize technologies. Metaphysical nonhumanism, on the other hand, would be the claim that the meanings of the operative words in any acceptable conception of technologies refer to the states of affairs or events which are in a way or another shaped by technologies. In this paper, I focus on the conception (...) of technologies as problem-solving physical instruments in order to study the debate between the humanist and the nonhumanist ways of understanding technologies. I argue that this conception commits us to a hybrid understanding of technologies, one which is partly humanist and partly nonhumanist. (shrink)

The Corporate Social Performance (CSP) model (Wood, Acad Manag Rev 164:691–718, 1991) assesses a firm’s social responsibility at three levels of analysis—institutional, organizational and individual—and measures the resulting social outcomes. In this paper, we focus on the individual level of CSP, manifested in the managerial discretion of a firm’s principles, processes, and policies regarding social responsibilities. Specifically, we address the human resources management of employees as a way of promoting CSR values and producing socially minded outcomes. We show that applying (...) the humanist philosophy to the managerial discretion of a business organization leads to the creation of an “autonomy supportive work environment”—as defined by the self-determination theory—which in turn, facilitates the internalization of social values, citizenship behaviors, and cooperation. The objective of promoting self-determination at work (i.e., the core of a humanist management) fits well with the ontology of social responsibility since autonomy and consideration of individuals as moral actors are central tenets. Furthermore, we show that applying humanistic management philosophy to the discretion of managers can lead to socially responsible outcomes. First, intra-organizational stakeholders (e.g., employees) are treated with respect and focus is put on their well-being, satisfaction, and self-actualization at work. Second, as employees’ need of self-determination is addressed by managers, it is likely that pro-social behaviors toward other stakeholders of the organization will be adopted, leading to socially responsible outcomes for extra-organizational stakeholders (Gagné, Motiv Emot 77:58–75, 2003). Thus, this paper ultimately posits that humanistic management applied to the HRM can be a solution for developing and maintaining socially responsible outcomes as determined at the individual level of the CSP model, through managerial discretion. (shrink)

In this book, Ellis argues that moral and political objectives are not independent of one other, and so must be pursued in tandem. _Social humanism_ is a moral and political philosophy that does just this. As a political philosophy, it justifies the implementation and maintenance of many of the characteristic social policies of welfare states. As a moral philosophy, it provides the foundation required for most human rights legislation. To this end, Ellis elaborates on the theory of social humanism (...) and the need to reconsider the metaphysical foundations of morals. He develops the theory of social idealism as a meta-theory for both morals and social policy, exploring the global consequences of this new approach. (shrink)

In this book, Ellis argues that moral and political objectives are not independent of one other, and so must be pursued in tandem. _Social humanism_ is a moral and political philosophy that does just this. As a political philosophy, it justifies the implementation and maintenance of many of the characteristic social policies of welfare states. As a moral philosophy, it provides the foundation required for most human rights legislation. To this end, Ellis elaborates on the theory of social humanism (...) and the need to reconsider the metaphysical foundations of morals. He develops the theory of social idealism as a meta-theory for both morals and social policy, exploring the global consequences of this new approach. (shrink)

The relationship between humanism, metahumanism, posthumanism and transhumanism is one of the most pressing topics concerning many current cultural, social, political, ethical and individual challenges. There have been a great number of uses of the various terms in history. Meta-, post- and transhumanism have in common that they reject the categorically dualist understanding of human beings inherent in humanism. The essays in this volume consider the relevant historical discourses, important contemporary philosophical reflections and artistic perspectives on this subject-matter.

This paper considers the moral psychology of interpersonal conduct that is cruel, brutal, humiliating, or degrading. On the view I call “humanism,” such behavior often stems from the perpetrators’ dehumanizing view of their targets. The former may instead see the latter as subhuman creatures, nonhuman animals, supernatural beings, or even mindless objects. If people recognized their common humanity, they would have a hard time mistreating other human beings. This paper criticizes humanism so understood, arguing that its explanatory power (...) is often overstated, and that there are alternative, “socially situated” explanations that are better in many cases. (shrink)

pt. 1. Reflections on humanism -- pt. 2. Reflections on history.

pt. 1. Reflections on humanism -- pt. 2. Reflections on history.

This is the second of the three volumes comprising, Scholastic Humanism and the Unification of Europe. Focussing on the period from c.1090-1212, the volume explores the lives, scholarly resources, and contributions of a wide sample of people who either took part in the creation of the scholastic system of thought or gave practical effect to it in public life. The second volume of a compelling, original work which will redefine our perceptions of medieval civilization, the renaissance and the evolution (...) of modern Europe. Written by a man who was widely regarded as the greatest medieval historian. (shrink)

This collection includes key texts from one of France's most famous philosophers, which intervene in the debate between "the humanist" and the structuralists.

In this book Maduabuchi Dukor seeks to articulate an authentic African Philosophy, one which is distinct and at its heart is a unique combination of holding that the enhancement of human interest is the ultimate end, albeit set in a world imbued with imperceptible agents such as God, lesser divinities, and ancestors. Dukor applies this 'theistic humanism' to a variety of debates, including idealism/materialism, mind/body, and determinism/indeterminism.

This book presents pragmatist humanism as a form of anti-authoritarianism and sheds light on the contemporary significance of pragmatist aesthetics and the revival of humanism.