Pendant près de deux siècles, la " question sociale"s'est confondue avec la question de la propriété, ou plus exactement avec celle de sa légitimité. Tel auteur affirme que c'est l'âme de la législation. Tel autre que c'est le vol. On dispute de ses origines et de ses limites, parfois de son abolition. Mais à travers la violence de la querelle, partisans et détracteurs de l'institution s'en font la même idée : un droit absolu d'une personne sur une chose. Or il (...) se trouve que cette définition, empruntée à la dogmatique juridique, est devenue largement inopérante. Les spécialistes préfèrent désormais parler de secret, d'exclusivité ou de faisceau de droits, et certains suggèrent même la " désintégration " de la propriété. Il reste que si un dogme propriétaire s'est désintégré, la chose elle-même, sous quelque forme que ce soit, se porte fort bien, et continue de poser d'épineuses questions de justice - sociale notamment. C'est dire que s'offre enfin la chance que soit posée, dans toute sa radicalité conceptuelle, la question de savoir ce qu'est la propriété. Pour y répondre, une enquête est menée dans ce livre aux sources du droit de propriété moderne, du côté des premiers commentateurs du Code Napoléon. Au-delà des déclamations idéologiques des préfaces, elle s'aventure là où opère vraiment la créativité conceptuelle des juristes, dans l'élément technique du droit. Il apparaît alors que la propriété désigne soit une maîtrise souveraine, droit réel et absolu de l'esprit sur la matière, soit l'appartenance patrimoniale, rapport d'identité pensé dans les termes de l'avoir, soit enfin une réservation de jouissance, monopole d'exploitation octroyé en rémunération d'une activité productrice de valeur. (shrink)

"Qui domine la littérature mondiale?" demandait Strindberg. "Péladan, Gorki, Maeterlink, Kipling" répondait-il. De ces noms, seul celui de Péladan n'évoque plus un livre précis pour nos contemporains. Certains se souviennent d'un auteur de la fin du siècle dernier qui s'était rendu célèbre par ses extravagances vestimentaires : son pourpoint Renaissance et sa barbe à l'assyrienne dans le Paris de la Belle Epoque défrayait la chronique. Les journalistes ont aussi consacré une large place à ses démêlés avec d'autres occultistes. Ses salons (...) de la Rose-Croix, pour lesquels Satie composa des sonneries, eurent une grande renommée et sont importants pour qui s'intéresse à l'histoire de l'art. Péladan, avec un sens certain de la publicité, s'était proclamé S.A.R., titre assyrien qui en faisait un descendant mythique des Mages chaldéens. C'est ce titre qui a assuré sa notoriété jusqu'à nos jours. D'androgynes pervers en femmes violées, mêlant la magie aux thèmes décadents, ses romans présentent un tableau étonnant de la pensée fin de siècle. Ce texte veut démontrer que Joséphin Péladan, qui eut des admirateurs comme Jarry ou Paul Valéry, n'était pas qu'un dandy excentrique, un farfelu 1900 teinté d'ésotérisme mais un authentique écrivain. Il existe un récit de Borgès qui raconte l'histoire d'un peintre qui voulut faire un tableau de l'univers. Au bout de nombreuses années de travail, il avait peint un mur entier de personnages pour s'apercevoir qu'en fait il n'avait peint que son propre visage. Ce fut précisément la destinée de Péladan : l'auteur ne fit plus qu'un avec son personnage principal du Mage. Jamais son œuvre n'aura présenté une telle fusion entre imaginaire et réalité. (shrink)

Name der Zeitschrift: Der Islam Jahrgang: 93 Heft: 1 Seiten: 320-325.

Glenn Alexander Magee's controversial book argues that Hegel was decisively influenced by the Hermetic tradition, a body of thought with roots in Greco-Roman ...

The aim of the dissertation is to formulate a research program in moral cognition modeled on aspects of Universal Grammar and organized around three classic problems in moral epistemology: What constitutes moral knowledge? How is moral knowledge acquired? How is moral knowledge put to use? Drawing on the work of Rawls and Chomsky, a framework for investigating -- is proposed. The framework is defended against a range of philosophical objections and contrasted with the approach of developmentalists like Piaget and Kohlberg. (...) ;One chapter consists of an interpretation of the analogy Rawls draws in A Theory of Justice between moral theory and generative linguistics. A second chapter clarifies the empirical significance of Rawls' linguistic analogy by formulating a solution to the problem of descriptive adequacy with respect to a class of commonsense moral intuitions, including those discussed in the trolley problem literature originating in the work of Foot and Thomson. Three remaining chapters defend Rawls' linguistic analogy against some of its critics. In response to Hare's objection that Rawls' conception of moral theory is too empirical and insufficiently normative, it is argued that Hare fails to acknowledge both the centrality of the problem of empirical adequacy in the history of moral philosophy and the complexity of Rawls' approach to the problem of normative adequacy. In response to Nagel's claim that the analogy between moral theory and linguistics is false because whatever native speakers agree on is English, but whatever ordinary men agree in condemning is not necessarily wrong, it is argued that the criticism ignores both Rawls' use of the competence-performance distinction and the theory-dependence of the corresponding distinction in linguistics. In response to Dworkin's claim that Rawls' conception of moral theory is incompatible with naturalism and presupposes constructivism, it is argued that Dworkin's distinction between naturalism and constructivism represents a false antithesis; neither is an accurate interpretation of the model of moral theory Rawls describes in A Theory of Justice. The thesis concludes by situating Rawls' linguistic analogy within the context of broader debates in metaethics, democratic theory, natural law theory, and the theory of moral development. (shrink)

Is the science of moral cognition usefully modelled on aspects of Universal Grammar? Are human beings born with an innate 'moral grammar' that causes them to analyse human action in terms of its moral structure, with just as little awareness as they analyse human speech in terms of its grammatical structure? Questions like these have been at the forefront of moral psychology ever since John Mikhail revived them in his influential work on the linguistic analogy and its implications for (...) jurisprudence and moral theory. In this seminal book, Mikhail offers a careful and sustained analysis of the moral grammar hypothesis, showing how some of John Rawls' original ideas about the linguistic analogy, together with famous thought experiments like the trolley problem, can be used to improve our understanding of moral and legal judgement. (shrink)

This paper discusses the role of Law and Legal Thinking in Critical Theory with specific reference to the arguments that Michael Hardt and Antonio Negri offer in their book Commonwealth. The core idea is that Critical Theory is no less radical, but much more concrete, when it is performing not only an external, but also an internal critique of the Law. It shows that the role of the law in critical theory emerges as a problem when the latter claims that (...) ‘there is no outside’ and that ‘the legal base of the system structures our lives.’ It then discusses optimistic and pessimistic strategies to overcome the problem, and argue for a demanding strategy which consist in articulating the external and the internal critique of the law. To make this point, the paper goes back to the epistemic context in which critical attitudes are deployed (the ‘Conflict of the Faculties’), describes the four theoretical moves constitutive of the historical moment in which, at the end of the 18th Century, modern law as we know it was conceived of and founded; and sketches the key moments of the history of the internal critique of the law. It then illustrates the demanding strategy with examples taken from the field of Intellectual Property, and concludes that the Law is malleable and open enough to allow the thinking and practicing of radical alternatives from within the legal system and also that alternatives spoken in the language of the law are no less radical, but certainly, more concrete than others. (shrink)

This groundbreaking work by one of the world's foremost theoreticians of Russian literature, culture, and thought gives for the first time an extensive and detailed examination of the development of Russian thought during the late Soviet period. Countering the traditional view of an intellectual wilderness under the Soviet regime, Mikhail Epstein offers a systematic account of Russian thought in the second half of the 20th century. In doing so, he provides new insights into previously ignored areas such as Russian (...) liberalism, personalism, structuralism, neo-rationalism, and culturology. Epstein shows how Russian philosophy and culture has long been trapped in an intellectual prison of its own making as it sought to create its own utopia. However, he demonstrates that it is time to reappraise Russian philosophical thought and cultural theory, now freed from the bonds of totalitarianism. We are left with not only a new and exciting interpretation of Russian thought, but also an opportunity to rethink our own intellectual heritage. (shrink)

Fifteen dialogues drawn from the highly acclaimed BBC series review the tenets and theories of moral philosophy, poliitcal philosophy, the philosophy of language, and the philosophy of science.

Beginning with the death of Socrates in 399 BC, and following the strand of philosophical inquiry through the centuries to recent figures such as Bertrand Russell and Wittgenstein, Bryan Magee's conversations with fifteen contemporary writers and philosophers provide an accessible and exciting account of Western philosophy and its greatest thinkers. With contributions from A. J. Ayer, Bernard Williams, Martha Nussbaum, Peter Singer, and John Searle, the book is not only an introduction to the philosophers of the past, but gives an (...) invaluable insight into the view and personalities of some of the most influential philosophers of the twentieth century. (shrink)

The academic community in the West tends to be suspicious of Russian philosophy, often relegating it to another category, such as “ideology” or “social thought.” But what is philosophy? There is no simple universal definition, and many thinkers consider it impossible to formulate one. The most credible attempt is nominalistic: philosophy is the practice in which Plato and Aristotle were involved. As Alfred North Whitehead wrote, “The safest general characterization of the European philosophical tradition is that it consists of a (...) series of footnotes to Plato.”If so, then Russian thought needs to be understood as an important part of the Western philosophical heritage, given that it offers perhaps the most elaborate set of footnotes to Plato's most mature and comprehensive dialogues: the Republic and the Laws. The status of ideas in Russian philosophy mirrors Plato's vision of them as ontological and political entities, “laws,” or ideal principles—as distinct from mere epistemic units or tools of cognition. The Platonic tendency to integrate and implement religious, philosophical, and political teachings culminated in twentieth-century Russia. In the Soviet state, perhaps more than anywhere else in history, philosophy became a supreme legal and political institution, acquiring the power of a suprapersonal, universal reason. Hence thought itself, in the moment of its triumph, became a prisoner in the social structures that Soviet ideocracy erected on a philosophical foundation. In discussing Russian philosophy, we inevitably consider the practical application of Platonic conceptions by the Soviet ideocracy to a state in which philosophy was called upon to rule.According to Sergei Averintsev, the emphasis on Platonism in the Russian intellectual tradition is nothing to be proud of; it should rather be lamented and repented. Despite the obvious Platonic preferences of Russian thinkers (from Ivan Kireyevsky to Aleksei Losev), Averintsev asks whether even now we might be able to reorient the tradition toward Aristotle instead—toward a more secular, tolerant, and analytic philosophy of human nature. “If Plato is the first utopian,” Averintsev writes, “Aristotle is the first thinker to look the spirit of utopia right in the eye and overcome it.... Aristotle's technique of thought is more neutral toward religion than is Plato's ecstasy.” Characteristically, the name index to the Palgrave Handbook of Russian Thought contains almost twice as many mentions of Plato as of Aristotle.Each national tradition has its own “strange attractor,” as they say now in complexity theory. English empiricism, French rationalism, German Idealism, American pragmatism... However stereotypical these generalizations are, they help to clarify the nations’ distinctive contributions to philosophy. Where does Russia stand in this row? I think that Caryl Emerson is correct to pinpoint, among the most distinctive features of the Russian intellectual tradition, the striving for “wholeness” (tselostnost’). Many Russian thinkers seem to evade definitive and particular “isms,” preferring to find ways of complementing (and thus diluting) those that are on offer. Faced with the claims for rationalism, for example, the Russian response tends to be that true rationality is or should be coupled with fullness of feeling. The characteristic Russian “ism” is at best “holism,” at worst “totalitarianism,” and is usually directed against Western thought. Kireyevsky declares: There [in the West] is a bifurcation [razdvoenie] of the spirit, a bifurcation of thoughts, a bifurcation of the sciences, a bifurcation of the state, a bifurcation of estates, a bifurcation of society, a bifurcation of family rights and duties, a bifurcation of morality and the heart.... In Russia, on the contrary, there is a predominant tendency toward the wholeness of the inner and the outer, of public and moral being.Vladimir Solovyov held that the goal of all knowledge was to comprehend “total unity” and to overcome all kinds of unilateralism, which he referred to as “abstract elements” (otvlechennye nachala). These one-sided elements included Realism, rationalism, empiricism, and positivism, all of which had been advanced by Western philosophical movements.Reading the Handbook, I was struck by how steadily, from one thinker to another, the concept of “unity” is reiterated in various synonyms and contexts: “all-unity,” “wholeness,” “totality,” “integrity,” “edinstvo,” “tsel'nost,’” “tselostnost,” “sobornost,” and so forth. Russian thinkers endeavor not to create something original and special but to unify everything that has already been done and known. Consider opponents, like the Slavophiles and Westernizers; take Petr Chaadaev and Vissarion Belinsky, Kireyevsky and Alexander Herzen, Dostoevsky and Solovyov—all are united by this “super-idea,” proclaiming its embodiment to be the all-embracing vocation of the Russian people. At the same time, they sharply reject all “private principles” and “trashy certainty” (Belinsky's driannaia opredelennost’)—anything that restricts and divides individuals or nations. All these forms of privacy and particularity must be overcome on the way to a universal whole that is even greater in scale than Western Catholicism. According to this logic of totality, we would be better off left with nothing than to be content with the particular and the limited. The first original Russian thinker, Chaadaev (1794–1856), makes the salto mortale of declaring Russia a country that has given nothing to the world, then proclaiming that Russia's destiny is to rise above the rest of the world and resolve all its contradictions. From nothing to everything: such are the philosophical foundations for the totalitarian aspiration of Russian thought, which eventually expressed itself in the revolutionary movements and communist experiments of the twentieth century.As is well known, Russian literature is considered in the West a far more powerful and original expression of philosophical ideas than Russian philosophy as such. Characteristically, then, almost half of the Handbook, its entire second part, is devoted to the dialogue of Russian philosophy with literature and art. As M. N. Forster remarks in the Handbook's concluding essay: “It is natural to wonder why this striking asymmetry between relatively modest achievements in pure philosophy and spectacularly high achievements in literature came about.” To the literary focus of Russian philosophy, we can add a political focus. At least a third of part one of the Handbook is devoted to Russian political and revolutionary philosophy, to Lenin and other Marxists, to Ivan Ilyin, and so on. In this context, both literature and politics assumed philosophical dimensions, often overshadowing philosophy itself.Bertrand Russell lamented that the system of philosophical categories in the West featured mostly nouns (being, consciousness, idea, matter, substance, and so forth), omitting adjectives, verbs, prefixes, and other parts of speech. This criticism should be applied to the category philosophy itself. Why the noun philosophy rather than the adjective philosophical, which can be applied to many areas of activity and creativity, including literature and politics?In Russian intellectual history, the philosophical, rather than philosophy, is the predominant category. The state, ideology, economics, politics and geopolitics, literature, art, warfare, space exploration—all these spheres in Russia and the USSR have been and remain abundantly philosophical, subordinated to certain philosophical tasks, though philosophy as such has never been as developed and sophisticated as in the West. As a discipline, Western philosophy “outsourced” itself to Russian disciples, leaving it to Dostoevsky and Tolstoy, Lenin and Trotsky, to test in literary and political practices a host of Western philosophical ideas, from those of Plato, Rousseau, and Hegel to those of Feuerbach, Marx, and Nietzsche.Likewise, the verb to philosophize is used in ways unusual and awkward in the West. “It is characteristic of the Russian people to philosophize [filosofstvovat'],” as Nikolai Berdyaev observed: “An illiterate Russian peasant likes to pose questions of a philosophical nature—about the meaning of life, about God, about eternal life, about evil and untruth, about how to realize the Kingdom of God.” The philosophical and philosophizing, as attributes and actions of the state and society, overpowered philosophy as a noun—as an academic discipline, if you will. Russian philosophy has had a very modest impact on the West, but the impact of the philosophical has been immense. Nineteenth-century Russian literature influenced Western culture with its philosophical interrogations and existential dilemmas, just as, in the twentieth century, the USSR influenced the West with the philosophical ideas (Marxism, materialism, dialectics, collectivism, socialism, communism) that determined Soviet ideology, politics, and economics.In the USSR of the 1920 and 1930s, for instance, philosophy as an independent academic subject was in a subdued position, as a servant of party ideology. But, meanwhile, the sphere of the philosophical spread to such distant domains as theater (Stanislavsky), physiology (Pavlov), and agriculture (Michurin), with all such activities glorified and sponsored by the state as “philosophically correct”—as faithful to “materialism” and “Realism.” Paradoxically, in the quintessentially philosophical state that was the USSR, the state of philosophy, with the repression of all independent thought and thinkers, was miserable. The fateful and often disastrous originality of Russian philosophy consisted precisely in its dissemination to other areas, in an act of kenosis or self-transcendence that can be viewed both as an aggressive philosophical appropriation of politics, economics, ideology, and literature—and as philosophy's sacrificial devotion to the world beyond its professional boundaries.So there are three features that make Russian thought relevant and dangerous: its Platonic utopian aspiration; its spirit of totality; and its tendency to transcend the boundaries of academic philosophy and to philosophize society, politics, and life in general. Russian philosophy has not been as good at explaining the world as at changing it, sometimes ethically and poetically, sometimes violently and aggressively. Teachers and students of Russian culture should be deeply motivated to draw more attention to the philosophical in Russia and to raise its status in the Western academy. In my view, we would do better service to Russian philosophy if we are frank enough to qualify it as dangerous, sometimes very toxic and addictive, fraught with totalistic tendencies. This philosophy is the voice of the “underground,” both in the Dostoevskian and Leninist senses.At the same time, however, the antidotes concocted in the Russian metaphysical laboratory are of enormous value: the Russian versions of personalism, existentialism, secular and religious liberalism, neorationalism, culturology, conceptualism, and postmodernism. These movements, which counteract totalization, need to be studied precisely because they were cooked up and tested under the same extreme conditions in which the most dangerous intellectual poisons have been produced. (shrink)

This book is not only a major twentieth-century contribution to Dostoevsky’s studies, but also one of the most important theories of the novel produced in our century. As a modern reinterpretation of poetics, it bears comparison with Aristotle.“Bakhtin’s statement on the dialogical nature of artistic creation, and his differentiation of this from a history of monological commentary, is profoundly original and illuminating. This is a classic work on Dostoevsky and a statement of importance to critical theory.” Edward Wasiolek“Concentrating on the (...) particular features of ‘Dostoevskian discourse,’ how Dostoevsky structures a hero and a plot, and what it means to write dialogically, Bakhtin concludes with a major theoretical statement on dialogue as a category of language. One of the most important theories of the novel in this century.” The Bloomsbury Review. (shrink)

This is a revised and enlarged version of Bryan Magee's widely praised study of Schopenhauer, the most comprehensive book on this great philosopher. It contains a brief biography of Schopenhauer, a systematic exposition of his thought, and a critical discussion of the problems to which it gives rise and of its influence on a wide range of thinkers and artists. For this new edition Magee has added three new chapters and made many minor revisions and corrections throughout. This new edition (...) will consolidate the book's standing as the definitive study of Schopenhauer. (shrink)

In any field it is common practice for an editor who is sent a book for review to put it into the hands of a reviewer who has published a book on the same subject. The reasons are self—vident: not only does the reviewer have specialist knowledge, he is known by the journal's readers to have it, and is likely therefore to be accepted by them as an authority. However, there are arguments against the practice which, though less often considered, (...) deserve to carry the day more often than they do. The mere fact that the new author has written his bookat all means or ought to mean, that he thinks existing books on the subject leave something to be desiredhypenif he has nothing new to say he should have kept silent. But this in turn means that his book is in conflict with or goes beyond, what his reviewer has published on the same subject, and in that sense contains implicit criticism of the reviewer's work. It is this fact that creates the problem. For if the reviewer lets such elements in the book pass he will appear to readers who know his own work to be either conceding arguments or condoning what he ought to regard as error, while if he praises them he may appear to be recanting his own positions. In the circumstances what he tends to do is come down heavily on those aspects of the book that differ from his own, and criticize them. Thus it comes about that the sub-text of many a hostile review is less an impartial assessment of the author's work than an oblique defence of the reviewer's. To say this is not to impute bad motives to the reviewer: on the contrary, my point is that it is in the logic of the situation. (shrink)

Amid the ongoing debate over the proper interpretation of Aristotle's theory of sense perception in the "De Anima," Steven Everson has recently presented a well-documented and ambitious treatment of the issue, arguing in favor of Richard Sorabji's controversial position that sense organs literally take on the qualities of their proper objects. Against the interpretation of M. F. Burnyeat, Everson and others make a compelling case the Aristotelian account of sensation requires some physical process to occur in sense organs. A detailed (...) examination of the interpretation by Everson and Sorabji of Aristotle's theory, however, shows that their reading cannot be the correct one, since it involves many textual and philosophical difficulties. Their interpretation, for instance, would require abandoning Aristotle's requirement that only a transparent substance is suitable matter for an eye. Likewise, their understanding of the Aristotle's doctrine of sensation as the reception of form without matter in "DA 2.12" cannot be reconciled with other texts of his from "On Generation and Corruption." An analysis of these texts, as well as "DA 2.7" and "De Sensu 6" on the roles of light and the transparent medium in vision, show that, for Aristotle, the physical processes which sense organs undergo are not standard qualitative changes (i.e. alterations), but activities or the actualizations of potencies in the material constituents of living animal bodies. (shrink)

In this infectiously exciting book, Bryan Magee tells the story of his own discovery of philosophy and not only makes it come alive but shows its relevance to daily life. Magee is the Carl Sagan of philosophy, the great popularizer of the subject, and author of a major new introductory history, The Story of Philosophy. Confessions follows the course of Magee's life, exploring philosophers and ideas as he himself encountered them, introducing all the great figures and their ideas, from the (...) pre-Socratics to Bertrand Russell and Karl Popper, including Wittgenstein, Kant, Nietzsche, and Schopenhauer, rationalism, utilitarianism, empiricism, and existentialism. (shrink)

Scientists from various disciplines have begun to focus attention on the psychology and biology of human morality. One research program that has recently gained attention is universal moral grammar (UMG). UMG seeks to describe the nature and origin of moral knowledge by using concepts and models similar to those used in Chomsky's program in linguistics. This approach is thought to provide a fruitful perspective from which to investigate moral competence from computational, ontogenetic, behavioral, physiological and phylogenetic perspectives. In this article, (...) I outline a framework for UMG and describe some of the evidence that supports it. I also propose a novel computational analysis of moral intuitions and argue that future research on this topic should draw more directly on legal theory. (shrink)

In this inspirational book Bryan Magee tells the story of his discovery of philosophy, and in doing so introduces the subject to his reader. Experiences of everyday life provide discussion of philosophers and explain why certain philosophical questions persistently exercise our minds. With great fluency Magee untangles philosophy, making it seem part of everyone's life. Intensely personal and brimming with infectious enthusiasm, this is a wonderful introduction to philosophy by one of the most elegant and accessible writers on the subject.

Mula sa iisang lahi ang Pilipinas at Malaysia sang-ayon sa pag-aaral na may kinalaman sa paksaing Austronesyo. May mahabang kasaysayan ng ugnayan ang dalawang bansang ito, di lámang sa ekonomikong aspekto, kundi lalo’t higit sa kultural na batayan, at isa na rito ang paggamit ng mga simbolo sa pagbabatik/pagtatatu na nakaugat pa sa relihiyon ng pag-aanito sa mundong Austronesyo. Bagamat naging parehong kolonya ang dalawang bansa ng mga Kanluranin na nagpalawak di lámang ng kapangyarihan kundi maging ng merkado, hindi tuluyang (...) naalis/nakalimutan ang kalinangang nakaugat sa mga bansang ito. Sa kasalukuyan, nagpapatúloy pa rin ang iláng tradisyonal na pang-araw-araw na búhay ng ilang bahagi ng mga bansang ito gaya ng pagbabatik. Nariyan pa rin ang pagpupukpok o tapping process sa pagbabatik na sa kasalukuyan ay dinarayo pa sa kabundukan ng Cordillera ng mga tagasiyudad upang makapagpatatu kay Whang Od. Gayundin, mayroon pa ring kahalintulad na ganitong paraan ng pagbabatik sa Malaysia, sa kaso halimbawa ng mga Iban, Kayan at Dayak. Hindi kataka-taka sa kasalukuyan na kahit nariyan pa rin ang tradisyonal na paraan ng pagbabatik, naghahalinhinan ang tradisyonal at modernong pagbabatik sa mga bansang ito na ang pinakanag-uugnay ay ang mga simbolismong nakaugat sa kanilang malalim na kasaysayan. (shrink)

The essential guide to the history of western philosophy.

My primary aims in this paper are to explain what exploitation is, when it’s wrong, and what makes it wrong. I argue that exploitation is not always wrong, but that it can be, and that its wrongness cannot be fully explained with familiar moral constraints such as those against harming people, coercing them, or using them as a means, or with familiar moral obligations such as an obligation to rescue those in distress or not to take advantage of people’s vulnerabilities. (...) Its deepest wrongness, I argue, lies in our moral obligation not to extract excessive benefits from people who cannot, or cannot reasonably, refuse our offers. (shrink)

In his autobiography, Mein Leben, Wagner tells us that it was partly his reading of Schopenhauer's The World as Will and Representation , and the need to give ‘rapturous expression’ to the ‘frame of mind produced’ by that reading, that gave him the initial conception of Tristan and Isolde.

Ang pagpapalaganap ng wikang Filipino ay hindi payak na romantisasyon ng nasyonalismo. Sa halip, ito ay instrumento tungo sa higit na demokratisasyon ng wikang Filipino, at samakatuwid ay may malalim na implikasyon sa usapin ng katarungang panlipunan. Sa kontekstong ito mabibigyang-diin ang dulot na suliranin ng Dambuhalang Pagkakahating Pangkalinangan, na dahilan kung bakit mas namomonopolisa ng elit ang mga daluyan ng kapangyarihan tulad ng edukasyon, komersyo at pulitika. Tungo sa paghahanap ng lunas sa suliraning ito, makatutulong ang pagsasa-Filipino ng agham (...) panlipunan bilang esensyal na bahagi ng sistemang pang-edukasyon. -/- Bilang ambag sa adhikaing ito ng pagsasa-Filipino ng agham panlipunan, naglunsad ang pag-aaral na ito ng isang payak na bahaginan ng best practices para sa pagsasa-Filipino ng pagtuturo at pananaliksik sa antas ng silid-aralan at Departamento/Kolehiyo. Hinalaw ang best practices na ito mula sa iba’t ibang guro, mananaliksik, at institusyon, para makabuo ng isang munting imbentaryo ng mga “armas-panturo.” Binubuo ang imbentaryong ito ng 17 gawi/aktibidad/programa para sa antas ng silid-aralan, at 6 gawi/aktibidad/programa para sa antas ng Departamento/Kolehiyo. Nilalayon na maging munting batis ang imbentaryong ito para sa pagpapainam ng pedagohiya ng mga guro at polisiya ng mga institusyon tungo sa higit na pagsasa-Filipino ng pagtuturo at pananaliksik sa agham panlipunan. (shrink)