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)

CHAPTER Our Field of Inquiry The history and the philosophy of music are obviously dependent upon music for their existence, but they are not for that ...

A great fissure occurred in Western civilization in the early modern period with the divorce between the humanities and the sciences and the rise of scientific naturalism. The Metaphysics of Self and World is a philosophical exploration of the relationship between the individual, the culture, and the world. It is, in the author's words, "a philosophy of the humanities, a philosophy of humanity, and a philosophy of social reality." It explores the implications of a world-view that would (...) integrate the perspective of the sciences with humanistic ways of thought. E.M. Adams claims that we do violence to ourselves as human beings by trying to fit into the world as delineated in scientific categories. Rejecting cultural subjectivism and scientific naturalism, he argues for the irreducibility and validity of the categories of the humanities and for a fully developed humanistic philosophy of self and world. In generating this world-view, he utilizes the humanities as a source of culture therapy in order to close the fissure in Western civilization. Author note: E. M. Adams is Kenan Professor of Philosophy, Emeritus, at the University of North Carolina, Chapel Hill. He has written numerous books and articles, and a festschrift celebrating his work, Mind, Value, and Culture: Essays in Honor of E. M. Adams (edited by David Weissbord), was published in 1989. (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 ...

The Metaphysics of Self and World is a philosophical exploration of the relationship between the individual, the culture, and the world.

This paper focuses on the Argentine philosopher Eugenio Pucciarelli (1907–1995) and his critical reception of phenomenology. It introduces to his contribution to phenomenology in the context of its early reception in Argentina and addresses the following issues: 1) the mission of philosophy, the various ways of accessing its essence, in particular those of Scheler, Dilthey and Husserl, 2) his reception of Husserl as far as the ideals of science and reason are concerned, 3) the crisis of reason 4) his (...) pluralistic conception of reason and time, and finally, to 5) his humanistic stance. I argue that his conception of philosophy, which emphasizes the personal dimension and the social commitment of philosophical practice as well as the relentless search for unshakeable foundations of knowledge as carried out by Husserl, is underpinned by a pluralistic conception of reason, time and culture that confers Pucciarelli’s philosophizing a humanistic bias. Phenomenology as conceived by Pucciarelli becomes thus an active force by embracing multiple perspectives, such that its methodology can be applied to varying contexts and circumstances. Pucciarelli’s commitment to social justice and Latin American culture responds to the attempt to rescue the virtues and freedom of the individual, which ground human dignity. In short, Pucciarelli’s stance reveals a profound pluralistic humanism that does not neglect its militant and critical function, thus evidencing its relevance to the current sociopolitical situation in Latin America. (shrink)

"Philosophy and Civilization" is one of Dewey's most important—and most neglected—essays. It is unsettling to anyone who wants to think of Dewey primarily as a "pragmatist." Dewey says the aim of philosophy should be to deal with the meaning of culture and not "inquiry" or "truth": "Meaning is wider in scope as well as more precious in value than is truth and philosophy is occupied with meaning rather than with truth" (LW 3:4).1 Truths are one kind of (...) meaning, but they are only an "island" lying in "the ocean of meanings to which truth and falsity are irrelevant. We do not inquire whether Greek civilization was true or false, but we are immensely concerned to penetrate its meaning," he adds, and continues, "In .. (shrink)

According to Bernard Williams, philosophy is a humanistic discipline essentially different from the sciences. While the sciences describe the world as it is in itself, independent of perspective, philosophy tries to make sense of ourselves and of our activities. Only the humanistic disciplines, in particular philosophy, can do this, the sciences have nothing to say about it. In this note I point out some limitations of Williams’ view and outline an alternative view.

What is meant by "the philosophy of librarianship" -- The lack of a coherent philosophy of librarianship -- The nature of librarianship -- The ultimate aims of libraries.

Paisley Livingston here addresses contemporary controversies over the role of "theory" within the humanistic disciplines. In the process, he suggests ways in which significant modern texts in the philosophy of science relate to the study of literature. Livingston first surveys prevalent views of theory, and then proposes an alternative: theory, an indispensable element in the study of literature, should be understood as a Cogently argued and informed in its judgments, this book points the way to a fuller understanding of (...) the special contribution that literary knowledge may make within the human sciences. (shrink)

What can--and what can't--philosophy do? What are its ethical risks--and its possible rewards? How does it differ from science? In Philosophy as a Humanistic Discipline , Bernard Williams addresses these questions and presents a striking vision of philosophy as fundamentally different from science in its aims and methods even though there is still in philosophy "something that counts as getting it right." Written with his distinctive combination of rigor, imagination, depth, and humanism, the book amply demonstrates (...) why Williams was one of the greatest philosophers of the twentieth century. Spanning his career from his first publication to one of his last lectures, the book's previously unpublished or uncollected essays address metaphysics, epistemology, and ethics, as well as the scope and limits of philosophy itself. The essays are unified by Williams's constant concern that philosophy maintain contact with the human problems that animate it in the first place. As the book's editor, A. W. Moore, writes in his introduction, the title essay is "a kind of manifesto for Williams's conception of his own life's work." It is where he most directly asks "what philosophy can and cannot contribute to the project of making sense of things"--answering that what philosophy can best help make sense of is "being human." Philosophy as a Humanistic Discipline is one of three posthumous books by Williams to be published by Princeton University Press. In the Beginning Was the Deed: Realism and Moralism in Political Argument was published in the fall of 2005. The Sense of the Past: Essays in the History of Philosophy is being published shortly after the present volume. (shrink)

What can--and what can't--philosophy do? What are its ethical risks--and its possible rewards? How does it differ from science? In Philosophy as a Humanistic Discipline, Bernard Williams addresses these questions and presents a striking vision of philosophy as fundamentally different from science in its aims and methods even though there is still in philosophy "something that counts as getting it right." Written with his distinctive combination of rigor, imagination, depth, and humanism, the book amply demonstrates why (...) Williams was one of the greatest philosophers of the twentieth century. Spanning his career from his first publication to one of his last lectures, the book's previously unpublished or uncollected essays address metaphysics, epistemology, and ethics, as well as the scope and limits of philosophy itself. The essays are unified by Williams's constant concern that philosophy maintain contact with the human problems that animate it in the first place. As the book's editor, A. W. Moore, writes in his introduction, the title essay is "a kind of manifesto for Williams's conception of his own life's work." It is where he most directly asks "what philosophy can and cannot contribute to the project of making sense of things"--answering that what philosophy can best help make sense of is "being human." Philosophy as a Humanistic Discipline is one of three posthumous books by Williams to be published by Princeton University Press. In the Beginning Was the Deed: Realism and Moralism in Political Argument was published in the fall of 2005. The Sense of the Past: Essays in the History of Philosophy is being published shortly after the present volume. (shrink)

This discussion reviews the thinking of some prominent philosophers of argument to extract principles common to their thinking. It shows that a growing concern with dialogical pragmatics is better appreciated as a part of applied ethics than of applied epistemology. The discussion concludes by indicating a possible consequence for philosophy of argument and invites further discussion by asking whether argumentation philosophy has an implicit, underlying moral, or even political, posture.

A long-established view has deprecated Renaissance humanists as primarily literary figures with little serious interest in philosophy. More recently it has been proposed that the idea of philosophy as a way of life offers a useful framework with which to re-assess their philosophical standing. However, this proposal has faced some criticism. By looking again at the work of three important figures from the period I defend the claim that at least some thinkers during the Renaissance did see (...) class='Hi'>philosophy as a way of life, while also acknowledging the force of reservations made by recent critics. (shrink)

The idea that humans are clearly distinguished from other animals and from the natural world in general is a cornerstone of European philosophy and culture at least from the sixteenth century onward. Often, this idea is related to understandings of ‘humanism’ that emerged in that period and legitimized regimes of power and control over non-European cultures; it also sanctioned the exploitation of the natural world in the form of extractive capitalism. Critiques of Eurocentric mindsets hinge on certain understandings of (...) ‘humanism,’ arguing for a transformation or even abandoning of humanist traditions in the sense of ‘posthumanism’ or ‘critical posthumanities.’ In their selective interpretation of European humanism—exemplified with Immanuel Kant’s philosophy—the current critique shows elements of an Occidentalist construction of humanism. If we want to overcome the idea that humans—and within that group particularly the white, male, educated Europeans—are the ‘masters of the world,’ we are confronted with conceptual challenges that need philosophical and theoretical reflection. The ontological and epistemological implications of non-anthropocentric ways of thinking and knowing provide a clear alternative to some problematic aspects of European philosophy and humanism. Engaging with new interpretations of other-than-human agency, relational understandings of animism, and intra-active production of knowledge can provide a relevant contribution to the ongoing discussion across intellectual, cultural, and political fields, an approach that takes the specificity of human animals seriously without identifying them as the center of knowledge and power. (shrink)

This book completes medical care by adding the comprehensive humanistic perspectives and philosophy of medicine.

정보사회 혹은 지식기반사회에서 지식과 정보, 지식과 삶의 관계는 새롭게 변화한다. 지식과 정보의 소유가 곧 자본으로 연결되는 사회에서 도구적 이성을 실현하는 실용적 학문에 대학과 학생들이 관심을 집중하는 것은 어찌 보면 당연한 흐름일 수 있다. 그러나 정보사회에서 현실은 다소 다른 방향을 향하고 있다. 도구적 이성에 기반한 기술 집약적 산업의 발달과 정보사회로의 진입은 역설적으로 새로운 인문 정신을 요구한다. 이 때 대학에서 철학의 역할은, 그 자체로 인문 융복합적인 함축을 갖는, 리버럴 아츠 정신을 기반으로 비판적이고 탁월한 인간을 길러내는 데 있다. 취업이나 창업을 목표로 하는 대학생들, (...) 혹은 자신만의 가능성에 도전하는 청년들에게 필요한 대학 교육은 지금 당장 사용 가능한 지식보다는 평생을 두고 부딪혀야할 문제들을 헤쳐 나갈 수 있는 깊이 있는 지혜의 교육이며, 이를 담지하는 것은 인문학이자 철학이다.BR 이 글은 이러한 문제의식을 기반으로 국내외 인문 융복합 철학 교육 사례를 중심으로 학문간 융복합과 철학의 역할을 살펴보았다. 해외 사례로는 뉴욕 시립 대학교 퀸즈 칼리지에서 운영하고 있는 “경영과 인문학 과정(Business and Liberal Arts, BALA Course)”을 살펴보았다. BALA 코스는 인문학과 경영학을 융합한 과정으로, 경영학을 부전공으로 이수하고 졸업 후 관련 직종으로 진출하고자 하는 학생들에게 관련 직종에서 요구되는 인문학적 직무 역량을 함양할 수 있는 교육 프로그램을 제공한다. 퀸즈 칼리지의 BALA 코스는 중소형 규모의 대학이 갖는 강점들을 결합한 인문 융복합 철학 교육 프로그램을 운영하고 있다는 점에서 주목할 만하다.BR 국내 사례로는 우선 부산외국어대학교 만오교양대학에서 운영하고 있는 “아르케 아너프로그램(AHP)”을 살펴보았다. AHP는 교양교육 이념으로서 아르케 교양의 심화 교육을 위해 철학을 중심으로 자체 교육 프로그램을 진행하고 있으며, 이 과정을 이수한 학생에게는 AHP 학사학위를 부여한다. AHP 과정을 이수하는 학생들은 담당 교수의 지도 하에 개인별 학습 로드맵을 작성할 수 있으며, 심화된 교과 및 비교과 프로그램에 참여하는 특전을 얻는다. 다음으로 “대학 인문역량 강화사업(CORE 사업)” 중에서 “인문기반 융합전공”이 운용하는 철학 및 인문학 과정을, 교과목을 중심으로, 살펴보았다. 이 사업의 목적에 따라 융합전공을 이수하는 학생들은 교양 과목보다 심화된 인문학적 소양, 특히 철학적 사고력과 통찰력을 함양할 수 있다. 국내 사례로 소개한 이 두 프로그램을 아직 초기 단계이기 때문에 그 성과를 검토하기는 어렵지만, 정부와 대학의 장기적인 전망 속에서 지속적인 관심과 지원이 요구된다. (shrink)

Educational philosophies of self-cultivation as the foundation and cultural ethos for education have a strong and historically effective tradition stretching back to antiquity in the classical ‘cra...

The term "humanism" bears many meanings. The origin of its usage is associated with the Renaissance, but it can also be predicated on the thought of earlier and later generations. The most general purpose of this paper is to suggest the inevitable reliance of an array of meanings of "humanism" upon philosophical categories. To support this thesis, the author attempts to clarify some fundamental differences between the philosophical humanisms of Auguste Comte [1798-1957] and Blaise Pascal [1623-1662]. For purposes of expansion (...) and clarification, Comte is associated with John Dewey [1859-1952] and Pascal with John Henry Newman [1801-1890]. In conclusion, brief attention is given to some contrasting educational implications and to some applications to the recent past. (shrink)

This paper argues that the bias in Western philosophy is tied to its humanist ideology that pictures itself as central to the natural history of humanity and is historically linked to the emergence of humanism as pedagogy.

Arguing, humanistically, that we live in a "human world" inescapably colored by meaning, this book shows why the pursuit of meaningfulness is not ethically innocent but must be subjected to critique. Pragmatist critique of meaning both embraces critical humanism and rejects theodicies postulating ultimate meaning in suffering.

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.

What can--and what can't--philosophy do? What are its ethical risks--and its possible rewards? How does it differ from science? In Philosophy as a Humanistic Discipline, Bernard Williams addresses these questions and presents a striking vision of philosophy as fundamentally different from science in its aims and methods even though there is still in philosophy "something that counts as getting it right." Written with his distinctive combination of rigor, imagination, depth, and humanism, the book amply demonstrates why (...) Williams was one of the greatest philosophers of the twentieth century. Spanning his career from his first publication to one of his last lectures, the book's previously unpublished or uncollected essays address metaphysics, epistemology, and ethics, as well as the scope and limits of philosophy itself. The essays are unified by Williams's constant concern that philosophy maintain contact with the human problems that animate it in the first place. As the book's editor, A. W. Moore, writes in his introduction, the title essay is "a kind of manifesto for Williams's conception of his own life's work." It is where he most directly asks "what philosophy can and cannot contribute to the project of making sense of things"--answering that what philosophy can best help make sense of is "being human." Philosophy as a Humanistic Discipline is one of three posthumous books by Williams to be published by Princeton University Press. In the Beginning Was the Deed: Realism and Moralism in Political Argument was published in the fall of 2005. The Sense of the Past: Essays in the History of Philosophy is being published shortly after the present volume. (shrink)

Philosophy should not try to assimilate itself to the aims of the sciences. Scientism stems from the false assumption that a representation of the world minimally based on local perspectives is what best serves self-understanding. Philosophy must concern itself with the history of our conceptions, and we must overcome the need to think that this history should ideally be vindicatory. There is no basic conflict between arguing within the framework of our ideas, reflectively making better sense of them, (...) and understanding their highly contingent history. The third of these activities is an inescapable part of the second. (shrink)

This volume examines the distinctive and important role played by humanism in the development of early modern philosophy. Focusing on individual authors as well as intellectual trends, this collection of essays aims to portray the humanist movement as an essential part of the philosophy of the 15th, 16th and 17th centuries.

Humanism, the dominant underpinning theory of modem philosophy, has gone through significant challenges from the antihumanist critiques coming from thinkers such as Heidegger, Lacan, and Foucault. While humanism is certainly not dead, the pre-critical humanisms of thinkers such as Locke and Rawls are no longer sufficient ways to theorize the human after the anti-humanist critique. The anti-humanist critique has been sufficiently successful that we now stand in a philosophical landscape that is best understood as “posthumanist.” This does (...) not mean that the desire to theorize the human from the human perspective, a la Husserl, is altogether dead. Rather, it is to suggest that any successful attempts at theorizing the human must take the anti-humanist critique into account. Theories that do so are best labeled “post-humanisms.” If, as Foucault suggested, Sartre and Lacan once stood as “alternate contemporaries” in the humanist/antihumanist landscape of the 1950s, then now, in this post-humanist landscape of contemporary philosophy, it is Lacan and Levinas, antihumanist and post-humanist, who stand as alternate contemporaries. Lacan’s anti-humanism is a powerful and attractive critique of the excesses of earlier humanisms that relied too heavily on transparent self-knowledge and freedom, instead placing the unconscious as the forefront of the human experience and encouraging us to dissolve “the subject who is supposed to know.“ Levinas’s post-humanism is a powerful and attractive way of attempting to rescue humanity from the totalizing forces of earlier humanisms while taking seriously the antihumanist critique, placing an an-archic responsibility to the other person at the forefront of the human experience. New possibilities await the philosopher in this new landscape, new ways of theorzing the human without falling into the pre-critical naivete of earlier humanisms. As we move philosophy deliberately into this post-humanist landscape, exciting new work has begun emerging, and will continue to emerge. (shrink)

Humanism, the dominant underpinning theory of modem philosophy, has gone through significant challenges from the antihumanist critiques coming from thinkers such as Heidegger, Lacan, and Foucault. While humanism is certainly not dead, the pre-critical humanisms of thinkers such as Locke and Rawls are no longer sufficient ways to theorize the human after the anti-humanist critique. The anti-humanist critique has been sufficiently successful that we now stand in a philosophical landscape that is best understood as “posthumanist.” This does (...) not mean that the desire to theorize the human from the human perspective, a la Husserl, is altogether dead. Rather, it is to suggest that any successful attempts at theorizing the human must take the anti-humanist critique into account. Theories that do so are best labeled “post-humanisms.” If, as Foucault suggested, Sartre and Lacan once stood as “alternate contemporaries” in the humanist/antihumanist landscape of the 1950s, then now, in this post-humanist landscape of contemporary philosophy, it is Lacan and Levinas, antihumanist and post-humanist, who stand as alternate contemporaries. Lacan’s anti-humanism is a powerful and attractive critique of the excesses of earlier humanisms that relied too heavily on transparent self-knowledge and freedom, instead placing the unconscious as the forefront of the human experience and encouraging us to dissolve “the subject who is supposed to know.“ Levinas’s post-humanism is a powerful and attractive way of attempting to rescue humanity from the totalizing forces of earlier humanisms while taking seriously the antihumanist critique, placing an an-archic responsibility to the other person at the forefront of the human experience. New possibilities await the philosopher in this new landscape, new ways of theorzing the human without falling into the pre-critical naivete of earlier humanisms. As we move philosophy deliberately into this post-humanist landscape, exciting new work has begun emerging, and will continue to emerge. (shrink)