The largest group of migrants in Germany is the Turkish people, many of whom have low skills levels, are Muslim, and are slow to integrate themselves into their host communities. German immigration policy has been significantly revised since the early 1990s, and a new Immigration Act came into force in 2005, containing more inclusive stances on citizenship and integration of migrants. There is a strong rhetoric of acceptance and open doors, within certain parameters, but the gap between the rhetoric and (...) practice is still wide enough to allow many migrants, particularly women, to fall through it. Turkish-Muslim women bear the brunt of the difficulties faced once they have arrived in Germany, and many of them are subject to domestic abuse, joblessness and poverty because of their invisibility to the German state, which is the case largely because German immigration policy does not fully realise a role and place for women migrants. The policy also does not sufficiently account for ethnic and cultural identification, or limitations faced by migrants in that while it speaks to integration, it does not fully enable this process to take place effectively. Even though it has made many advances in recent years towards a more open and inclusive immigration policy, Germany is still a 'reluctant' country of immigration, and this reluctance stops it from making any real strides towards integrating migrants fully into German society at large. The German government needs to take a much firmer stance on the roles of migrant women in its society, and the nature of the ethnic and religious identities of Muslim immigrants, in order to both create and implement immigration policy that truly allows immigrants to become full and contributing members to German social and economic life, and to bring it in line with the European Union's common directives on immigration. (shrink)

The editor's introduction discusses Clarence I. Lewis's conceptual pragmatism when compared with post-empiricist epistemology and argues that several Cartesian assumptions play a major role in the work, not unlike those of Logical Positivism. The suggestion is made that the Cartesian legacy still hidden in Logical Positivism turns out to be a rather heavy ballast for Lewis’s project of restructuring epistemology in a pragmatist key. More in detail, the sore point is the nature of inter-subjectivity. For Lewis, no less than (...) for the Logical Positivists at the time of the Protocols Controversy and Husserl in the Cartesian Meditations, this is a problem without a solution. The reason is that all these philosophers are apparently unable to realize that the existence of a plurality of knowing subjects cannot be treated at once both as a speculative problem and a methodological one. Lewis, thanks to his pragmatist approach both comes closer to the right answer and offers an even more naïve unsatisfactory solution to the pseudo-problem under discussion. The fact that he has clear in mind that inter-subjectivity means not only a plurality of linguistic utterances but also a co-existence of different kinds of practical behaviour. Eventually, the very idea of mind, the key-idea in the book, suffers from the above mentioned tension. In fact, if inter-subjective communication and action is considered at a methodological level, the very idea of mind would not need an analysis, and no kind of ‘reflexive’ analysis. Methodology might be limited to a ‘naïve’ level where the existence of the world and a plurality of subjects be taken as a bedrock of uncritically accepted evidence. Philosophical reflection on ultimate evidence, instead, would take a different approach, maybe the one Wittgenstein was putting into practice in the same years when Mind and the world order was written, namely it would be bound to question the very meaning of the idea of ‘mind’ as an undue fiction – the same carried out by Descartes – when he assumed the Cogito to be at once a body of self-evident truths and a thing or substance, the familiar Platonic idea of psyche or soul. (shrink)

Like many fields, bioethics has been constrained to thinking to race in terms of colorblindness, the idea that ideal deliberation would ignore race and hence prevent bias. There are practical and e...

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Like many fields, bioethics has been constrained to thinking to race in terms of colorblindness, the idea that ideal deliberation would ignore race and hence prevent bias. There are practical and ethically significant problems with colorblind approaches to ethical deliberation, and important reasons why race is ethically relevant. Future discourse needs to understand how and why race is relevant in bioethics.

Theory of "conceptual pragmatism" takes into account both modern philosophical thought and modern mathematics. Stimulating discussions of metaphysics, a priori, philosophic method, much more.

Rene Descartes credited his success in philosophy, mathematics, and physics to the discovery of a universal method of inquiry, but he provided no systematic description of his method. _Descartes and Method_ carefully examines Descartes' scattered remarks on his application and puts forward a systematic account of his method with particular attention to the role it plays in the _Meditations_. Daniel E. Flage and Clarence A. Bonnen boldly and convincingly argue against the orthodox conception that Descartes had no method. Through (...) a rigorous and thorough examination, Flage and Bonnen unearth and explain the role of the method of analysis in the _ Meditations_. _Descartes and Method_ is a ground-breaking book that is sure to make a considerable impact on the philosophy community. Anyone wishing to gain a new understanding of Descartes's _Meditations_ should read this book. (shrink)

This volume makes a philosophical contribution to the application of neuroscience in education. It frames neuroscience research in novel ways around educational conceptualizing and practices, while also taking a critical look at conceptual problems in neuroeducation and at the economic reasons driving the mind-brain education movement. It offers alternative approaches for situating neuroscience in educational research and practice, including non-reductionist models drawing from Dewey and phenomenological philosophers such as Martin Heidegger and Merleau-Ponty. The volume gathers together an international bevy of (...) leading philosophers of education who are in a unique position to contribute conceptually rich and theoretically framed insight on these new developments. The essays form an emerging dialogue to be used within philosophy of education as well as neuroeducation, educational psychology, teacher education and curriculum studies. (shrink)

Journal Name: Cognitive Linguistics Issue: Ahead of print.

Rene Descartes credited his success in philosophy, mathematics, and physics to the discovery of a universal method of inquiry, but he provided no systematic description of his method. _Descartes and Method_ carefully examines Descartes' scattered remarks on his application and puts forward a systematic account of his method with particular attention to the role it plays in the _Meditations_. Daniel E. Flage and Clarence A. Bonnen boldly and convincingly argue against the orthodox conception that Descartes had no method. Through (...) a rigorous and thorough examination, Flage and Bonnen unearth and explain the role of the method of analysis in the _ Meditations_. _Descartes and Method_ is a ground-breaking book that is sure to make a considerable impact on the philosophy community. Anyone wishing to gain a new understanding of Descartes's _Meditations_ should read this book. (shrink)

The paper develops a conceptual framework for understanding the work of ethical remembrance in the classroom. Using David Hansen’s recent example of using Sebald’s novels in his classroom to do the work or remembrance, the paper argues that the effect of Sebald’s novels is best understood using Walter Benjamin’s figure of the angel of history. That figure indicates a view of history that goes beyond the progression of everyday time, to one called remembrance. The paper suggests that the work of (...) mourning effects such remembrance, but simultaneously points to hope through the emergence of weak messianic power. (shrink)

Postmodernism, a poorly defined term, is nevertheless influencing art, architecture, literature and philosophy. And despite its definitional ambiguities, some philosophers see in postmodernism a reason for the rise and interest in business ethics. This view is challenged on two grounds: (I) its philosophical source in Europe; and (2) its vocabulary. Martin Heidegger, one of the major forces in postmodernism’s rise, left a confusing legacy. In his early years, Heidegger advocated moral subjectivism; in his later years, he argued that moral standards (...) could be found in the lives of human gods whose pronouncements would replace the precepts of a Western Civilization he found decadent.Contemporary postmodernism seems to take inspiration from the views of both the younger and older Heidegger even though he, himself, saw contradictions between them. The confusion is compounded by incorporation of Neitzsche’s God-is-dead thesis into Heideggerian thought, thereby, confronting philosophers with a dilemma: if God is out of the picture, and if objective rules derived from human nature do not exist, what human gods can lead us? Will they come from a political or cultural elite? How should we know them? Why should we trust them? Unless-and until-these questions are answered, it is unwise to build business ethics on a postmodern foundation.Another-and seemingly insignificant-reason for rejecting postmodernism ethics is the esoteric vocabulary used by its expositors to advance it. More jargon will not help philosophers who try to respond to moral questions raised by business managers themselves. (shrink)

The ninth volume of the new edition of the Opera omnia of Erasmus is the third tome of the fourth ordo 'moralia continens' and entirely devoted to the edition of the Moriae encomium by Clarence H. Miller. It was Erasmus' own wish that the Moriae encomium should be published under this 'ordo'; v. Ep. I to Botzheim, 30 January 15 2 3, p. 40, II. 9-10; and Ep. 2283 to Boece, 15 March 1530, 1. 1°4. For the editorial principles (...) of the new Erasmus edition we refer the reader to the General introduction of volume 1,1 and to the Prefaces of the other volumes published until now. To our deep regret we have to report the death of Professor S. L. Greenslade, a member ofthe 'Conseil International', and of Professor Myron P. Gilmore. The passing away of these eminent scholars and devoted friends of our new edition is a heavy loss to our project. As new members of the 'Conseil International' were elected C. Augustijn, Amsterdam, Ch. Bene, Grenoble, V. Branca, Venice, Mrs. M. Cytowska, Warsaw, F. Heinimann, Basle. The editorial board was also enlarged; the new membres are: C. L. Heesakkers, Leyden, H. J. de Jonge, Leyden, J. Trapman, The Hague Ooint-Secretary). The editorial board and the editor of the present volume thank all libraries who put books, photostats, microfilms and bibliographical material at their disposal. Referring to the copyright notice on the verso of the title page, and to the agreements made with the authors, the editorial board feels bound to repeat that no part of the volumes which have appeared or will appear under its responsibility can be published without prior permission of the copyright owner. (shrink)

Theory of "conceptual pragmatism" takes into account both modern philosophical thought and modern mathematics.

The thesis most central to my dissertation is the claim that thinking is a spatio-temporal process, that "knowing" is an event which, like all others, happens or occurs. It is not an original thesis. It is an implication of materialism, and just as old. However, until the last century there was no way of explaining the development of mental phenomena. Even today, the mind is usually considered different in kind from the rest of nature, as removed from the causal order (...) of things. Such a conception is implied by metaphysical realists, and openly articulated by theists. It is the motivation for the philosophical projects of epistemology and metaphysics, continuing into the scientific age as a rationalist hope of checking the results of empiricism through non-empirical means. ;A generation ago, Richard Rorty claimed that this conception of the mind as a "mirror of nature" was misguided, that modeling mental activity on the transparent process of sight had outlived its usefulness and led to problems both theoretical and practical. Eliminating the visual metaphors on which traditional conceptions of the mind had depended would mean abandoning philosophical aspirations to the Truth . Unwilling to accept the notion that the mind is a physical phenomenon, Rorty's work was largely disparaged as relativistic, since it made objectivity a matter of intersubjective agreement. ;Such a democratic approach was what the Sophists had advocated, what Plato sought to refute, and what the tradition of philosophy was designed to replace. However, as Rorty's predecessor John Dewey pointed out, a "spectator theory of knowledge" requires a subject which is detached from the world he observes, a subject beyond the constraints of space and time. It is therefore necessary to choose between the truth of philosophy and the consequences of pragmatism: the view that the mind, like everything else in nature, is a product of space and time. ;The present dissertation is a defense of Rorty's position. It claims that the bulk of that position is not original with him, but is indicative of pragmatism generally, and that in turn the tenets of pragmatism are consequences of Darwinism. That is, the pragmatist claims Rorty makes are nothing other than what Dewey called "the influence of Darwin on philosophy". As a result, any effective refutation of Rorty's position will require either a refutation of Darwinism or an explanation as to why the constraints of space and time do not apply to the human ability to think. (shrink)

Clarence B. Day was an Eastern Studies philosopher and historian who published widely on China and its traditions. In addition to The Philosophers of China, Day is known for his research on Chinese theology and cults.

Over the last decades, education has shifted more clearly to a learner-centered understanding, including particularly constructivism, leaving little room conceptually for a substantive role for the teacher. This article develops a Levinasian framework for understanding the teacher as other. It begins by exploring the spatial metaphors of Levinas’s idea of the teacher as transcendent but shifts to Levinas’s idea of time as instants (durations) that come to the ego as a gift from the future. The article employs these temporal metaphors (...) to understand better the transcendence of the teacher. (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 (individual or corporate) 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. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

First published in 2003. Routledge is an imprint of Taylor & Francis, an informa company.

While jurisprudence in the United States has been cast in the general mode of the English common law, modifications over time have produced enough significant variations that American law has a distinctive quality. To illustrate: The exclusionary rule in criminal cases prohibiting the use of evidence (even from reliable witnesses) acquired through illegal search, is not followed in Britain—or, for that matter, in Canada, Germany, and Israel. The punitive-damage concept (PD) in tort law is also a jurisprudential novelty. Punitive damages (...) are imposed in addition to compensatory awards given to tort victims to warn manufacturers and sellers to be careful in their safety and marketing practices. PDs are society's warning signals: Seller beware! Because they are one of society's ways to protect itself, PDs have recently been considered as fines which, to prevent excesses, should be under the rubric of the Eighth Amendment.This essay introduces new elements into the discussion on torts by hypothesizing (1) PDs are fines which belong to the public purse; (2) that expenditures from the public purse should be given to local organizations (like orphanages and inner-city hospitals) which provide vital services for those unable to pay; and (3) that the victim (or the victim's survivor) has a right to designate what local organizations should benefit from his or her punitive-damage awards.The hypotheses require reexamination of the concepts of citizenship, community, and work, respectively.Tort law is an integral part of the American law of injuries, a body of judicial doctrine and legislation and a set of legal arrangements that also include compensation systems and safety legislation. It would have been unthinkable as recently as twenty-five years ago that the tort system would become a source of bitter contention. Today, however, it generates sharp rhetoric and dramatic proposals for change to address its contested problems, as well as strong views in favor of continuing the system essentially intact so as not to disturb its contended benefits. (shrink)