This book presents a collection of contemporary discourses that reconsider the relationship of democracy as a political ideology and American ideal and education as the foundation of preparing democratic citizens in America.

This collection of essays is dedicated to the prolific career of Paul Ricoeur. Honoring his work, this anthology addresses questions and concerns that defined Ricoeur’s.

This paper praises and criticizes Peter-Paul Verbeek’s What Things Do ( 2006 ). The four things that Verbeek does well are: (1) remind us of the importance of technological things; (2) bring Karl Jaspers into the conversation on technology; (3) explain how technology “co-shapes” experience by reading Bruno Latour’s actor-network theory in light of Don Ihde’s post-phenomenology; (4) develop a material aesthetics of design. The three things that Verbeek does not do well are: (1) analyze the material conditions in (...) which things are produced; (2) criticize the social-political design and use context of things; and (3) appreciate how liberal moral-political theory contributes to our evaluation of technology. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Escalation to Academic Extremes?Revisiting Academic Rivalry in the Möhler/Baur DebateGrant Kaplan (bio)INTRODUCTION: THEOLOGY AS THE SITE OF CONFLICTOne way to understand the history of Christian theology is as a history of rivalries. In the Letter to the Galatians, Paul and Peter seem like rivals when Paul recounts "opposing Peter to his face" (Gal. 2:11). The key theological discoveries in the fourth and fifth century are mostly (...) borne of rivalry: Eunomius versus the Cappadocians, and Pelagius versus Augustine. The Middle Ages contain the Eucharistic controversies between Pascasius and Ratramnus, and later controversies about the nature of authority in the theology between Abelard and Lombard. By the sixteenth century, not only the history of theology but the history of the Western churches seems to be intertwined with rivalry, with the Protestant Reformation being the most obvious example. One could also tell the history of religious orders as a history of rivalries between, among others, Franciscans and Dominicans, and later Jesuits. The teachings on justification arose from rivalries, and most of modern Catholic ecclesiology arose from Bellarmine's disputatious interactions with leading Lutherans like Flacius [End Page 163] and Chemnitz. In the past century, much of the theological terrain seems to be shaped by disputes between figures who had once been aligned: Barth and Brunner, Balthasar and Rahner, Cone and Jones.In retrospect, the nineteenth century seemed primed for theological rivalry. Due to social, political, and institutional factors, the nineteenth century was profoundly destabilizing for theology, particularly in Germany, where political realignment threatened to unsettle whatever truce had emerged after the conclusion of the Thirty Years' War in 1648. A number of factors contributed to this climate; perhaps foremost among them was the rapid expansion of academic journals. Without being in the same room, scholars could argue and respond to one another in what must have felt like "real time." Journals, to put it crudely, were the online comment section of their day, and they provided a new medium for theological dispute. Although public debate still figured prominently in the sixteenth century, even as the printing press was making it less central to theological argument, in the nineteenth century, one could escalate debate through asynchronous modes of communication.Both political destabilization and technological innovation made possible a range of intraconfessional disputes: among both Protestants—between mediating and confessing, Kantian and Hegelian, authoritarian, and scientific theologies—and Catholics—between scholastic and modern, German and Roman, Gallican and ultramontanist theologies. These circumstances also occasioned a redoubling of confessional identity. Olaf Blaschke has described the nineteenth century as a "second confessional age."1 By this he means that the nineteenth century, on the scale of confessional identity, looked more like the sixteenth century than the eighteenth did; instead of manifesting an increase in secularizing and nationalizing forces that downplayed religious identities, the nineteenth, according to a variety of measures, witnessed an upsurge in confessional identity.2 This upsurge affected Württemberg, the primarily Protestant territory in the southwestern part of Germany, where Tübingen was located. The newly constituted Württemberg combined a number of tiny, mono-confessional states into a larger, multi-confessional state as part of the reconfigurations brought about by Napoleon. Practically, this meant a loss in political autonomy for Catholic areas within Württemberg.According to one account, the confessional conflicts that memorably marked the 1870s (the Kulturkampf) and also the 1830s and 1840s (the Cologne Troubles and the Kniebeugungsstreiten) were already on the increase in the 1810s in Württemberg, in part due to the massive anniversary celebrations (Wartburgfeier) of the Reformation in 1817.3 This was the same year that the government relocated the newly established Catholic theological faculty from Ellwangen [End Page 164] to Tübingen, a long-time Protestant stronghold with a reputable theological faculty.The Catholic theologians in Tübingen were eager to engage critically with the leading theological issues of the day, resisting the urge to hide behind confessional barriers or pious pretenses. This decision led to a variety of conflicts that could be called rivalrous, and that fall into three categories: The first was within the Catholic faculty itself, as exemplified in the debate over celibacy. Their journal... (shrink)

The central concern of this paper is the nature of the relation between words on the one hand and their occurrences on the other. I argue here that while Kaplan's “common currency” conception of words is immune to much of the criticism to which Cappelen has subjected it, it runs afoul of the role words play in communication. And I sketch an alternative conception – the type‐continuant model – which shares the virtues but avoids the vices of Kaplan's (...) conception. (shrink)

If we take the indexical, “I”, to be epistemologically identical across different contexts, as in, for example, it is the same “I” that at one moment observes, “I see a puddle of water on the floor”, and then, subsequently, exclaims, “I detect a leaking tap”, and, furthermore, we attribute not only self reference but self awareness in the use of the indexical, “I”, then a question arises as to how the “I” finds itself to be in reference to the speaker (...) in one context and not another. We cannot look to the ingredients of the context that the “I” inhabits for the answer because, based upon the above assumptions, the identity, or character, of the “I” stands independently of the context of the speaker. The answer, I argue, requires both the admission of the unreality of space and time, as well as an explanation as to why we have a sense of the here and now despite space and time being unreal. To this end, I turn to the juxtaposition of Kant’s a priori forms of inner sense and outer sense to explain how the cognitive faculty arrives at a sense of time and place despite the declared unreality of time and space. To sustain this explanation in the face of the problem of localisation, I draw on the full implications of Kant’s transcendental idealism in which the properties of time and space are not only withdrawn from things as they exist externally to the mind but also from mental representations insofar as mental representations can be said to exist in themselves. (shrink)

This paper praises and criticizes Peter-Paul Verbeek's What Things Do (2006). The four things that Verbeek does well are: (1) remind us of the importance of technological things; (2) bring Karl Jaspers into the conversation on technology; (3) explain how technology "co-shapes" experience by reading Bruno Latour's actor-network theory in light of Don Ihde's post-phenomenology; (4) develop a material aesthetics of design. The three things that Verbeek does not do well are: (1) analyze the material conditions in which things (...) are produced; (2) criticize the social-political design and use context of things; and (3) appreciate how liberal moral-political theory contributes to our evaluation of technology. (shrink)

Background: While religious faith remains one of the most significant features of human life, little is known about its relationship to ordinary belief at the level of the brain. Nor is it known whether religious believers and nonbelievers differ in how they evaluate statements of fact. Our lab previously has used functional neuroimaging to study belief as a general mode of cognition, and others have looked specifically at religious belief. However, no research has compared these two states of mind directly. (...) Methodology/Principal Findings: We used functional magnetic resonance imaging to measure signal changes in the brains of thirty subjects - fifteen committed Christians and fifteen nonbelievers - as they evaluated the truth and falsity of religious and nonreligious propositions. For both groups, and in both categories of stimuli, belief was associated with greater signal in the ventromedial prefrontal cortex, an area important for self-representation, emotional associations, reward, and goal-driven behavior. This region showed greater signal whether subjects believed statements about God, the Virgin Birth, etc. or statements about ordinary facts. A comparison of both stimulus categories suggests that religious thinking is more associated with brain regions that govern emotion, self-representation, and cognitive conflict, while thinking about ordinary facts is more reliant upon memory retrieval networks. Conclusions/Significance: While religious and nonreligious thinking differentially engage broad regions of the frontal, parietal, and medial temporal lobes, the difference between belief and disbelief appears to be content-independent. Our study compares religious thinking with ordinary cognition and, as such, constitutes a step toward developing a neuropsychology of religion. However, these findings may also further our understanding of how the brain accepts statements of all kinds to be valid descriptions of the world. © 2009 Harris et al. (shrink)

This article describes the European Corporate Sustainability Framework (ECSF). This framework addresses complex issues such as Corporate Sustainability, Corporate Responsibility and Corporate Change. It is a conceptual framework based on the tradition of the quality management approach and the concept of phase-wise development. The framework is based on several theories and models, all proven individually over several decades. These theories are the Emergent Cyclical Levels of Existence Theory (ECLET) of Professor Graves, The Four Phase Model© (Hardjono), EFQM's Business Excellence Model, (...) Kaplan and Norton's Business Balanced scorecard, the research deliverables of the project "The European Way to Excellence" and the SqEME® methodology. All these models, theories and/or studies belong to the interpretative sociology (Milwax Burell and Morgan, 1992). The aim of the ECSF is to support organizations in their implementation of Corporate Sustainability and Corporate Responsibility (CS-R) by addressing the ambiguity and complexity of these issues. (shrink)

Certain passages in Kaplan’s ‘Demonstratives’ are often taken to show that non-vacuous sentential operators associated with a certain parameter of sentential truth require a corresponding relativism concerning assertoric contents: namely, their truth values also must vary with that parameter. Thus, for example, the non-vacuity of a temporal sentential operator ‘always’ would require some of its operands to have contents that have different truth values at different times. While making no claims about Kaplan’s intentions, we provide several reconstructions of (...) how such an argument might go, focusing on the case of time and temporal operators as an illustration. What we regard as the most plausible reconstruction of the argument establishes a conclusion similar enough to that attributed to Kaplan. However, the argument overgenerates, leading to absurd consequences. We conclude that we must distinguish assertoric contents from compositional semantic values, and argue that once they are distinguished, the argument fails to establish any substantial conclusions. We also briefly discuss a related argument commonly attributed to Lewis, and a recent variant due to Weber. (shrink)

A unique introductory guide to the rich, complex and diverse tradition of Islamic philosophy, this book comprises over a hundred concise entries, alphabetically ordered and cross-referenced for easy access. All the essential aspects of the Islamic philosophical tradition are covered here: key figures, schools, concepts, topics and issues. Articles on the Peripatetics, Isma'ilis, Illuminationists, Sufis, kalam theologians and later modern thinkers are supplemented by entries on classical Greek influences as well as Jewish philosophers who lived and worked in the Islamic (...) world. Topical entries cover various issues and key positions in all the major areas of philosophy, making clear why the central problems of Islamic philosophy have been, and remain, matters of rational disputation. (shrink)

This essay argues that Hume's political and historical thought is well read as skeptical and skeptical in a way that roots it deeply in the Hellenistic traditions of both Pyrrhonian and Academical thought. It deploys skeptical instruments to undermine political rationalism as well as theologically and metaphysically political ideologies. Hume's is politics of opinion and appearance. It labors to oppose faction and enthusiasm and generate suspension, balance, tranquility, and moderation. Because Hume advocate the use of reflectively generated but epistemically and (...) metaphysically suspensive general rules, his political thought is not intrinsically conservative. While it valorizes stability and peace, Humean politics accepts a contested and open-ended political order, one that requires continuous maintenance and revision but does not pretend to any ultimate or final progress or end. (shrink)

This comparative examination of Nietzsche and the Islamic philosopher al-Kindi emphasizes their mutual commitment to the recovery of classical Greek and Hellenistic thought and the idea of philosophy as a way of life. Affiliating both thinkers with the Stoic lineage in particular, I examine the ways in which they appropriate common themes such as fatalism, self-cultivation via spiritual exercises, and the banishing of sorrow. Focusing primarily on their respective conceptions of self and nature, I argue that the antipodal worldviews of (...) al-Kindi and Nietzsche can be understood as a bifurcation of Stoic philosophy. (shrink)

Concentrating on the views of Christopher Stone, who advocates moral pluralism, and J. Baird Callicott, who criticizes Stone’s views, I argue that the debate has been confused by a conflation of three different positions, here called minimal, moderate, and extreme moral pluralism. Minimal pluralism is uncontroversial because all known moral theories are minimally pluralistic. Extreme pluralism is defective in the ways that Callicott alleges and, moreover, is inconsistent with integrity in the moral life. However, moderate pluralism of the sort that (...) I advance in Environmental Justice is distinct from extreme pluralism and free of its defects. It is also consistent with Callicott’s version of Aldo Leopold’s land ethic, which is itself moderately pluralistic. (shrink)

Bryan Norton advocates using the perspectives and methods of American pragmatism in environmental philosophy. J. Baird Callicott criticizes Norton’s view as unproductive anti-philosophy. I find worth and deficiencies in both sides. On the one hand, I support the pragmatic approach, illustrating its use in an argument for sustainable agriculture. On the other hand, I take issue with Norton’s claim that pragmatists should confine themselves to anthrpocentric arguments. Here I agree with Callicott’s inclusion of nonanthropocentric consideration. However, I reject Callicott’s moral (...) monism. In sum, I support pragmatic moral pluralism that includes nonanthropocentric values. (shrink)

Using Martin Heidegger’s later philosophy as his springboard, Peter S. Dillard provides a radical reorientation of contemporary Christian theology. From Heidegger’s initially obscure texts concerning the holy, the gods, and the last god, Dillard extracts two possible non-metaphysical theologies: a theology of Streit and a theology of Gelassenheit. Both theologies promise to avoid metaphysical antinomies that traditionally hinder theology. After describing the strengths and weaknesses of each non-metaphysical theology, Dillard develops a Gelassenheit theology that ascribes a definite phenomenology to (...) the human encounter with divinity. This Gelassenheit theology also explains how this divinity can guide human action in concrete situations, remain deeply consonant with Christian beliefs in the Incarnation and the Trinity, and shed light on the Eucharist and Religious Vocations. Seminal ideas from Rudolf Otto and Ludwig Wittgenstein are applied at key points. Dillard concludes by encouraging others to develop an opposing Streit theology within the non-metaphysical, Heidegerrian framework he presents. (shrink)

In this book, Peter Wenz addresses the major issues and thinkers in environmental ethics. His style is accessible, even journalistic at times, featuring current facts, real controversies, and a vivid narrative, while preserving rigorous philosophical content.theories and methods are introduced, not for their own sake, but to help the reader understand and solve environmental problems.

Introduction -- Early Heidegger and scholasticism -- Heidegger's atheology of appropriation -- Heideggerian atheology and the Scotist causal argument -- Appropriation and the problem of sufficient comprehension -- Heidegger's atheology of nothingness -- Nothingness and the problem of possibility -- A positive application.

Concentrating on the views of Christopher Stone, who advocates moral pluralism, and J. Baird Callicott, who criticizes Stone’s views, I argue that the debate has been confused by a conflation of three different positions, here called minimal, moderate, and extreme moral pluralism. Minimal pluralism is uncontroversial because all known moral theories are minimally pluralistic. Extreme pluralism is defective in the ways that Callicott alleges and, moreover, is inconsistent with integrity in the moral life. However, moderate pluralism of the sort that (...) I advance in Environmental Justice is distinct from extreme pluralism and free of its defects. It is also consistent with Callicott’s version of Aldo Leopold’s land ethic, which is itself moderately pluralistic. (shrink)

This paper initiates a dialogue between classical Islamic philosophy and late modern European thought, by focusing on two peripheral, ‘heretical’ figures within these traditions: Abū Bakr Muḥammad ibn Zakariyāʾ al-Rāzī and Friedrich Nietzsche. What affiliates these thinkers across the cultural and historical chasm that separates them is their mutual fascination with, and profound indebtedness to, ancient Greek and Hellenistic philosophy. Given the specific themes, concerns and doctrines that they appropriate from this common source, I argue that al-Rāzī and Nietzsche should (...) be read as Epicureans and seen in relation to their predecessor as part of the subterranean tradition of philosophical naturalism. However, while each figure appropriates the philosophy of Epicurus, they ultimately transform it in important ways: al-Rāzī offers us a qualified “Platonic” Epicureanism, while Nietzsche forges a radicalized “Dionysian” Epicureanism. The point of such a comparative examination is twofold. First, analyzing the divergent paths of these “wayward” Epicureans sheds new light on the historical trajectory of naturalism as a philosophical stance (as well as its current prospects and limitations). Second, by initiating a dialogue between the classical Islamic and modern European philosophical traditions, we can better understand the antagonisms and shared concerns between these two horizons, as well as the ambiguities and self-questioning that occur within them. (shrink)

Peter S. Fosl offers a radical interpretation of Hume as a thoroughgoing sceptic on epistemological, metaphysical and doxastic grounds. He first contextualises Hume's thought in the sceptical tradition and goes on to interpret the conceptual apparatus of his work - including the Treatise, Enquiries, Essays, History, Dialogues and letters.

We can think of the club not as a small business, but as a would‐be “anarchist‐syndicalist commune.” Anarcho‐syndicalism is a kind of anarchism based in labor unions, where workers take control of the economy not through a top‐down government bureaucracy but through revolutionary labor associations called “syndicates. The club resembles just such a syndicate: it's hierarchical, but, unlike capitalist enterprises, it is a democratically governed hierarchy. The state is essentially an instrument of class struggle and will gradually “wither away,” as (...) both the “anarchy” of capitalist markets and the centralized command economy are replaced with socialist anarchism. This chapter portrays the difference between Marxists and classical anarchists such as the French Pierre‐Joseph Proudhon and the Russian Peter Kropotkin, for whom the state should immediately be abolished. SAMCRO seems anarchistic in its principal economic relations, too, with decisions about production, distribution, and labor made by members of the MC collectively. (shrink)

This article considers the significance of the Blessed Isles in Nietzsche’s Thus Spoke Zarathustra. They are the isolated locale to which Zarathustra and his fellow creators retreat in the Second Part of the book. I trace Zarathustra’s Blessed Isles back to the ancient Greek paradisiacal afterlife of the makarōn nēsoi and frame them against Nietzsche’s Platonic conception of philosophers as “commanders and legislators,” but I argue that they represent something more like a modern Epicurean Garden. Ultimately, I suggest that Zarathustra’s (...) Epicurean impulse toward withdrawal (whether into a sequestered friendship community or mountain solitude) undermines his Platonic attempts at great politics. (shrink)

This volume explores the many dimensions of the work of Joseph P. Fell. Drawing from continental sources such as Martin Heidegger and Jean-Paul Sartre as well as North American thinkers such as John William Miller, Fell has secured a place as an enduring and important thinker within the tradition of phenomenological thought. Fell’s critical development of these strands of philosophy has resulted in a provocative and original challenge to complacent dualism and persistent problems of skepticism, alienation, and nihilism.

The Critical Thinking Toolkit is a comprehensive compendium that equips readers with the essential knowledge and methods for clear, analytical, logical thinking and critique in a range of scholarly contexts and everyday situations. Takes an expansive approach to critical thinking by exploring concepts from other disciplines, including evidence and justification from philosophy, cognitive biases and errors from psychology, race and gender from sociology and political science, and tropes and symbols from rhetoric Follows the proven format of The Philosopher’s Toolkit and (...) The Ethics Toolkit with concise, easily digestible entries, “see also” recommendations that connect topics, and recommended reading lists Allows readers to apply new critical thinking and reasoning skills with exercises and real life examples at the end of each chapter Written in an accessible way, it leads readers through terrain too often cluttered with jargon Ideal for beginning to advanced students, as well as general readers, looking for a sophisticated yet accessible introduction to critical thinking. (shrink)

Many philosophers are little devoted to the love of wisdom. In only a merely “academic” way do they aspire to intellectual virtue. Even less often do they exhibit qualities of moral excellence. On the contrary, many philosophers, or what pass as philosophers, are, sadly, better described as petty social climbers, meretricious snobs, and acquisitive consumerists.