Albert Schweitzer's Legacy for Education is the first book devoted to the study of the thought and deeds of Albert Schweitzer in relation to education. Schweitzer's life and work offer both inspiration and timely insights for educational thought and practice in the twenty-first century. Focusing on Schweitzer's central thought, "Reverence for Life," Rud assesses Schweitzer as a prophet for social and educational change. He develops the concept of practical reverence in education and describes the impact of Schweitzer's thought upon curriculum (...) development and the moral dimensions of teaching and learning in today's schools. (shrink)

This book is about the postructural Franco-Jewish philosopher Emmanuel Levinas. This book covers Jewish ethics in the twentieth century and also cultural philosophy.

I have enjoyed my six years as editor of this journal. I was pleased to be able to bring the journal to Purdue University Press and learn how to produce a first-rate academic journal. From the early days of choosing a cover design, to supervising my graduate assistant Jiwon Kim as she expertly sought indexing services, to acquiring an ISSN number, to being lucky to convince David Granger to become the book review editor and, with the next issue, editor, I (...) have been fortunate to work with excellent colleagues. I particularly want to thank the staff at Purdue University Press, especially its former director, Thomas Bacher, who agreed to publish the journal in 2004. Tom later moved the management of the journal's .. (shrink)

The evaluation of labour markets and of particular jobs ought to be sensitive to a plurality of benefits and burdens of work. We use the term 'the goods of work' to refer to those benefits of work that cannot be obtained in exchange for money and that can be enjoyed mostly or exclusively in the context of work. Drawing on empirical research and various philosophical traditions of thinking about work we identify four goods of work: 1) attaining various types of (...) excellence; 2) making a social contribution; 3) experiencing community; and 4) gaining social recognition. Our account of the goods of work can be read as unpacking the ways in which work can be meaningful. The distribution of the goods of work is a concern of justice for two conjoint reasons: First, they are part of the conception of the good of a large number of individuals. Second, in societies without an unconditional income and in which most people are not independently wealthy, paid work is non-optional and workers have few, if any, occasions to realize these goods outside their job. Taking into account the plurality of the goods of work and their importance for justice challenges the theoretical and political status quo, which focuses mostly on justice with regard to the distribution of income. We defend this account against the libertarian challenge that a free labour market gives individuals sufficient options to realise the goods of work important to them, and discuss the challenge from state neutrality. In the conclusion, we hint towards possible implications for today’s labour markets. (shrink)

This article presents the most important strands of the philosophical debate about markets. It offers some distinctions between the concept of markets and related concepts, as well as a brief outline of historical positions vis-à-vis markets. The main focus is on presenting the most common arguments for and against markets, and on analyzing the ways in which markets are related to other social institutions. In the concluding section questions about markets are connected to two related themes, methodological questions in economics (...) and the topics of business ethics and corporate social responsibility. (shrink)

Socratic method and intuition are two ways of knowing commonly thought as opposed. The author shows how both ways of knowing can be linked in an education that has philosophy as its armature.

Cet ouvrage montre ce qu'une réflexion historique et philosophique peut apporter à la vie politique. La France et l'Europe sont confrontées à des mutations, des crises et des risques de grande ampleur. 'Face à cela, on invoque la raison tous les jours et nous l'opposons à l'irrationnel' observe l'auteur, mais cette opposition binaire n'est pas féconde car 'il faut explorer les failles de la raison elle-même: celles des Lumières et du libéralisme; celles d'un système économique que les peuples ne peuvent (...) maîtriser ; celles de la géopolitique et de la prétention universaliste occidentale.' Philippe Herzog appelle à un profond renouvellement de la méthode en politique, reprenant la question que s'était posée Descartes pour bien guider notre raison et il la situe dans le contexte actuel. Recouvrer nos libertés de choix et nos responsabilités exige une révolution de l'éducation et la participation de chacun pour repenser les finalités et transformer les institutions. Alors que les risques de délitement de l'Union européenne et de guerre à l'échelle du monde sont avérés, notre Union doit se rendre non alignée afin de promouvoir des solidarités concrètes en son sein et avec toutes les régions du monde. Régénérer nos idéaux de paix et de développement avec l'ambition d'une conscience commune de l'humanité pour échapper au naufrage de la raison est au cœur de ce livre."--Page 4 of cover. (shrink)

Infamously, Rawls assumed a democratic society to be “a complete and closed social system,” in that “entry into it is only by birth and exit from it is only by death.” Since the beginning of the present millennium, however, debates about the ethical issues related to immigration have been prominent. In this context, these methodological departure points seem long outdated, if not simply biased. This paper will rework Rawls’s theory of migration for application to the case of provisional immigrants by (...) reworking its theoretical underpinnings. I will argue that once his assumptions are adjusted, Rawlsian notions of ‘stability’ in conjunction with his idea of a ‘society understood as a fair system of cooperation’ justify inclusive membership regimes. In other words, Rawlsian domestic justice requires inclusive membership regimes for provisional immigrants. (shrink)

If critique does not want to be more than just a ‘passion of the head’ it has to engage in dialogue with the worst-off in society. However, there are several mechanisms that hinder the excluded from giving words to their suffering. Furthermore, there are processes of invisibilization that impede even the perception of the excluded and their critique in the public space. The aim of this article is to conceptually explore the mechanisms of formulating critique by the excluded and of (...) understanding critique in the public space. Therefore, I first provide a brief overview on the meaning of critique before then presenting suffering as a language of critique. In a third step, I explore the multiple mechanisms that hinder suffering from becoming visible and end up discussing some (fragmented) solutions for overcoming these invisibilities. Although the excluded is hindered in formulating public critique in linguistic form, the suffering of the excluded can be understood as the ground for a powerful form of social critique. (shrink)

In Cold War Freud Dagmar Herzog uncovers the astonishing array of concepts of human selfhood which circulated across the globe in the aftermath of World War II. Against the backdrop of Nazism and the Holocaust, the sexual revolution, feminism, gay rights, and anticolonial and antiwar activism, she charts the heated battles which raged over Freud's legacy. From the postwar US to Europe and Latin America, she reveals how competing theories of desire, anxiety, aggression, guilt, trauma and pleasure emerged and (...) were then transformed to serve both conservative and subversive ends in a fundamental rethinking of the very nature of the human self and its motivations. Her findings shed new light on psychoanalysis' enduring contribution to the enigma of the relationship between nature and culture, and the ways in which social contexts enter into and shape the innermost recesses of individual psyches. (shrink)

Journal of Social Philosophy, EarlyView.

In Levinas’s philosophy, “nature” refers to two distinct and sometimes opposed concepts. Most often it stands for being and perseverance in being (i.e., conatus): it is what is and wants to be. In some places, however, “nature” indicates the limits of human power, violence, or hubris, and reveals the uncanny unlimitedness of transcendence. In other words, “nature” designates primarily the ontological character of Creation but also sometimes the otherness beyond ontology. It expresses the egoistic but also sometimes the altruistic. It (...) commonly discourages ethics but also sometimes encourages it. The aim of this paper is to analyze how these two meanings of “nature” meet and contradict each other in Levinas’s philosophy, and to interpret their meeting and contradiction. Levinas never offers a studied reflection on nature per se. However, his Talmudic Readings include descriptions of nature as both ontological and inspiring the ethical. Reinterpreting some of the Readings I show that, for Levinas, nature is associated with war, conquest and destruction, but is sometimes presented as the cure for these ontological evils. In other words, its function is similar to that of politics. It embodies a necessity that must be moderated by an ethics which, in a way, comes from nature itself. (shrink)

The world of wage labour seems to have become a soulless machine, an engine of social and environmental destruction. Employees seem to be nothing but 'cogs' in this system - but is this true? Located at the intersection of political theory, moral philosophy, and business ethics, this book questions the picture of the world of work as a 'system'. Hierarchical organizations, both in the public and in the private sphere, have specific features of their own. This does not mean, however, (...) that they cannot leave room for moral responsibility, and maybe even human flourishing. Drawing on detailed empirical case studies, Lisa Herzog analyses the nature of organizations from a normative perspective: their rule-bound character, the ways in which they deal with divided knowledge, and organizational cultures and their relation to morality. The volume examines how individual agency and organizational structures would have to mesh to avoid common moral pitfalls and develops the notion of 'transformational agency', which refers to a critical, creative way of engaging with one's organizational role while remaining committed to basic moral norms. The volume goes on to explore the political and institutional changes that would be required to re-embed organizations into a just society. Whether we submit to 'the system' or try to reclaim it, Herzog argues, is a question of eminent political importance in our globalized world. (shrink)

Inventing the Market explores two paradigms of the market in the thought of Adam Smith and G.W.F. Hegel, bridging the gap between economics and philosophy, it shows that both disciplines can profit from a broader, more historically situated ...

This article examines the ways in which Adam Smith and G. W. F Hegel conceptualize the identity of workers in a market economy. Although both see human beings as shaped in and through social rela- tionships, the relation between the worker and his work is seen in different ways. For Smith, workers “have” human capital, while for Hegel workers “are” brewers, butchers or bakers;; their profession is part of their identity. This conceptual difference, which is reflected in different “varieties of (...) capitalism” today, shows that not only degrees, but also kinds of embeddedness need to be taken into account in discussions of the relation between individual and society. (shrink)

In more and more contexts, human decision-making is replaced by algorithmic decision-making. While promising to deliver efficient and objective decisions, algorithmic decision systems have specific weaknesses, some of which are particularly dangerous if data are collected and processed by profit-oriented companies. In this paper, I focus on two problems that are at the root of the logic of algorithmic decision-making: (1) (in)tolerance for ambiguity, and (2) instantiations of Campbell’s law, i. e. of indicators that are used for “social decision-making” being (...) subject to “corruption pressures” and tending to “distort and corrupt” the underlying social processes. As a result, algorithmic decision-making can risk missing the point of the social practice in question. These problems are intertwined with problems of structural injustice; hence, if algorithms are to deliver on their promises of efficiency and objectivity, accountability and critical scrutiny are needed. (shrink)

_Contemporary discussions of self and consciousness have for some time incorporated Hindu-Buddhist dialogue on the existence and nature of self (Ram-Prasad 2012). The ideal of responsibly_ _incorporating this dialogue raises an interpretive dilemma: on the one hand, we should eschew the simplistic picture of a “sterile contest” in which all Hindu schools are committed to the doctrine of the self (ātmavāda) and all Buddhists are invariantly committed to denying its existence (2012: 3). To treat Hindu ātmavādins as monolithically opposed to (...) Buddhist no-self theorists without attending to disagreements within the two camps would be to woefully underrepresent the complexity of the terrain at hand. Yet, we should not forget that what we are dealing with is still a structured debate of some sort. I propose that two Jaina “disambiguation strategies” (Balcerowicz 2017)—the theory of viewpoints (naya-vāda) and the theory of sevenfold predication (syād-vāda), also called the sevenfold formula (__sapta-bha__ṅ__g__ī__)—can together facilitate a re-imaginative reconstruction of Hindu-Buddhist dialogue on the self as something other than a two-sided battle or an arbitrary cluster of views. Following superimposition of the __sapta-bha__ṅ__g__ī__ onto what I temporarily term “the debate,” wherein each figure (bha__ṅ__ga)__ is understood as indexed in part by a specific viewpoint (naya) or a set thereof, we find a dynamic description of an indeterminate phenomenon, embracing affirmation and negation of the “self” (ātman) without antecedent commitment to the substantive existence of the referent of the term. This exercise in working with Jaina tools has implications for broader methodological concerns facing cross-cultural philosophical projects, and bears on how we might fruitfully re-imagine otherwise stymied contemporary debates. _. (shrink)

Let Uq be the quantum group associated to sl2 with char≠2 and qk not a root of unity. The article is devoted to the model-theoretic study of the quantum plane kq[x,y], considered as an -structure, where is the language of representations of Uq. It is proved that the lattice of definable k-subspaces of kq[x,y] is complemented. This is deduced from the same result for the Uq-module M, which is defined to be the direct sum of all finite dimensional representations of (...) Uq. It follows that the ring of definable scalars for the quantum plane is a von Neumann regular epimorphic ring extension of the quantum group Uq. (shrink)

This paper discusses the phenomenon of misleading about “the game you are in.” Individuals who mislead others in this way draw on the fact that we rely on social norms for regulating the levels of alertness, openness, and trust we use in different epistemic situations. By pretending to be in a certain game with a certain epistemic situation, they can entice others to reveal information or to exhibit low levels of alertness, thereby acting against their own interests. I delineate this (...) phenomenon from direct lies and acts of misleading by implication, and discuss some variations of it. I then ask why and under what conditions it is morally wrong to mislead others about the game they are in. I distinguish three normative angles for understanding the phenomenon: deontological constraints, free-riding on a shared cultural infrastructure, and implicit discrimination against outsiders and atypical candidates. I conclude by briefly discussing some practical implications. (shrink)