This paper, in introducing this Special Issue, proposes a place for exploring notions of wellbeing at the start of the 21st Century that are in contrast to the increasing cultural dominance of Cognitive Behavioural Therapy . An attempt is made to offer a space where we might still be able to think about how alienated we are through valuing existential notions such as experience and meaning whilst questioning other aspects such as existentialism’s inferred narcissism and the place it has come (...) to take up with regards to such aspects as psychoanalysis and the political. The postexistential would also include the post-phenomenological, where, for example, Merleau-Ponty’s notion of being open to what emerges in the between would be given primacy over Husserlian notions of intentionality. As a result, questions such as those of mystery, an unknown and an unconscious and the non-intentional can be re-examined. A third element to be explored will be the extent to which we might consider more recent ideas—for example, Saussure, Levinas, Derrida, Foucault, Lacan and Wittgenstein—without becoming too caught up in them. It is hoped by having a possible space to explore, what some would now call, our ‘wellbeing’, theoretically through post-existentialism and methodologically through post-phenomenology, that this can provide a loose base, with concerns of any further generalisation, for a greater possibility of accepting, rather than escaping, who we are. (shrink)

A way of approaching post existential practice is illustrated through the idea that relationships occur in the between, which is largely unknown, except as suggested by Laing, through our experience. A difficulty occurs, however, when we are not able to be grounded in our experience which could be seen as a form of ontological insecurity brought about by intolerance of unknowing. It is argued here that this intolerance can lead us to replace the possibility of our own experience with some (...) one else’s story of their experience which is presented to us as theory, which could then be seen as an obstruction of the between. Post existentialism does not, however, discard theory but requires the ability to: firstly engage with our experience through the between, deferring the need to reach for theories; secondly question whether the ideas that do occur to us are simply a return to theory as a familiar place needed in the face of our own anxiety or dread and; thirdly remain open to where the return to such formulations becomes a way of reconstituting more of the same rather than permitting difference. Such aspects are firstly explored in terms of the relational as between and as transitional space . Secondly this is followed by a return to some existential phenomenological ideas which illustrate something of the dread of possibility as well as offering an approach which may help us to sustain attention to experience in relationship . Thirdly the postmodern is then seen to raise questions about the way knowing and language can create a binding that closes down whereas the idea of the semiotic illustrates how something threatens rupture and moves us elsewhere than intentionality. In turn too much rupture can lead to chaos thus some form of structure is seen as necessary. Here the post existential with its post phenomenology provides an intersection between existential phenomenology, psychoanalytic and postmodern thought where a between is permitted through a willingness to continually question in order to hold open rather than assimilate. (shrink)

This is a study of the nature of time. In it, redeploying an argument first presented by McTaggart, the author argues that although time itself is real, tense is not. He accounts for the appearance of the reality of tense - our sense of the passage of time, and the fact that our experience occurs in the present - by showing how time is indispensable as a condition of action. Time itself is further analysed, and Dr Mellor gives answers to (...) most of the metaphysical questions it provokes, concerning the relation of time to space, the dissection of time, and its relation to change and causation. (shrink)

D. D. Raphael examines the moral philosophy of Adam Smith (1723-90), best known for his famous work on economics, The Wealth of Nations, and shows that his thought still has much to offer philosophers today. Raphael gives particular attention to Smith's original theory of conscience, with its emphasis on the role of 'sympathy' (shared feelings).

S'expliquant sur la publication de Soi-même comme un autre (1990), Paul Ricœur disait ceci : " C'est une réflexion qui vient très tard, à la fin sans doute de mon parcours philosophique. Parce que j'ai voulu régler mes comptes non pas avec les autres mais avec moi-même, c'est-à-dire avec tous ceux que j'ai croisés pendant trente ou quarante années de travail. " Dans ce propos, on reconnaîtra sans peine la façon de faire de l'homme et du philosophe...

In The Contemplative Foundations of Classical Daoism, Harold D. Roth explores the origins and nature of the Daoist tradition, arguing that its creators and innovators were not abstract philosophers but, rather, mystics engaged in self-exploration and self-cultivation, which in turn provided the insights embodied in such famed works as the Daodejing and Zhuangzi. In this compilation of essays and chapters representing nearly thirty years of scholarship, Roth examines the historical and intellectual origins of Daoism and demonstrates how this distinctive philosophy (...) emerged directly from practices that were essentially contemplative in nature. In the first part of the book, Roth applies text-critical methods to derive the hidden contemplative dimensions of classical Daoism. In the second part, he applies a "contemplative hermeneutic" to explore the relationship between contemplative practices and classical Daoist philosophy and, in so doing, brings early Daoist writings into conversation with contemporary contemplative studies. To this he adds an introduction in which he reflects on the arc and influence on the field of early Chinese thought of this rich vein of scholarship and an afterword in which he applies both interpretive methods to the vexing question of the authorship of the Inner Chapters of the Zhuangzi. The Contemplative Foundations of Classical Daoism brings to fruition the cumulative investigations and observations of a leading figure in the emerging field of contemplative studies as they pertain to a core component of early Chinese thought. (shrink)

It will be argued that face-to-face relationships potentially provide an essential educational basis for the good. Without such a relationship, for example in the education of professionals and in their practices in general and counseling in particular, there may be far less possibility for truth and justice, and a far greater possibility that violence will be done. In examining issues of counseling as a practice of ethics in terms of ideas of truth, justice, and responsibility, is there an ethical postmodern (...) basis on which we can assist in an embodied way so that we can help others not do violence to others? Indeed, is it possible for us as professionals not to interrupt our own and others? continuity, not to play roles in which we no longer recognize ourselves and whereby we betray not only our commitments but our own substance? An exploration of the above questions will be made with particular reference to some implications of ethics as espoused by Emmanuel Levinas. (shrink)

Various U.S. laws, such as the Clean Air Act and the Food Quality Protection Act, require additional protections for susceptible subpopulations who face greater environmental health risks. The main ethical rationale for providing these protections is to ensure that environmental health risks are distributed fairly. In this article, we (1) consider how several influential theories of justice deal with issues related to the distribution of environmental health risks; (2) show that these theories often fail to provide specific guidance concerning policy (...) choices; and (3) argue that an approach to public decision making known as accountability for reasonableness can complement theories of justice in establishing acceptable environmental health risks for the general population and susceptible subpopulations. Since accountability for reasonableness focuses on the fairness of the decision-making process, not the outcome, it does not guarantee that susceptible subpopulations will receive a maximum level of protection, regardless of costs or other morally relevant considerations. (shrink)

This study described the relationships between academic class and student moral sensitivity and reasoning and between curriculum design components for ethics education and student moral sensitivity and reasoning. The data were collected from freshman (n = 506) and senior students (n = 440) in eight baccalaureate nursing programs in South Korea by survey; the survey consisted of the Korean Moral Sensitivity Questionnaire and the Korean Defining Issues Test. The results showed that moral sensitivity scores in patient-oriented care and conflict were (...) higher in senior students than in freshman students. Furthermore, more hours of ethics content were associated with higher principled thinking scores of senior students. Nursing education in South Korea may have an impact on developing student moral sensitivity. Planned ethics content in nursing curricula is necessary to improve moral sensitivity and moral reasoning of students. (shrink)

Leading philosopher of religion D. Z. Phillips argues that intellectuals need not see their task as being for or against religion, but as one of understanding it. What stands in the way of this task are certain methodological assumptions about what enquiry into religion must be. Beginning with Bernard Williams on Greek gods, Phillips goes on to examine these assumptions in the work of Hume, Feuerbach, Marx, Frazer, Tylor, Marett, Freud, Durkheim, Le;vy-Bruhl, Berger and Winch. The result exposes confusion, but (...) also gives logical space to religious belief without advocating personal acceptance of that belief, and shows how the academic study of religion may return to the contemplative task of doing conceptual justice to the world. Religion and the Hermeneutics of Contemplation extends in important ways D. Z. Phillips' seminal 1976 book Religion Without Explanation. It will be of interest to scholars and students of philosophy, anthropology, sociology and theology. (shrink)

Introduces students to theories that have stood the test of time and those that have provided the historical foundation for the best of contemporary educational theory and practice.

Five reasons are given for why Wittgensteinianism, though a major movement in philosophy of religion, has never been a dominant one. The remainder of the chapter is divided as follows: - I: The influence of Descartes’ Legacy. - II: Philosophy of Religion’s epistemological inheritance as seen in Reformed epistemology and the influence of Thomas Reid, and in neo-Kantianism. - III: The return from metaphysical reality in Wittgenstein. - IV: Difficulties in the metaphysical notion of God: as being itself or pure (...) consciousness. - V: The importance of ordinary certitudes in Wittgenstein’s On Certainty. - VI: The sense of God’s “otherness” from the world. - VII: Religion and contemplative philosophy. (shrink)

This paper presents two proposals to improve the text of an important passage in Manilius’ Astronomica, 1.456–68, in which the poet explains natura's rationale for arranging the stars in such a way as to create only a partial, rather than a full, representation of the constellation figures. The text of line 464 is repunctuated in order to give proper emphasis to natura's parsimonious disposition of the stars. Scholars have noted that the sentence atque ignibus ignes | respondent in 466–7 is (...) not consistent with the poet's account of how the constellation figures were delineated nor with what an observer sees in the heavens. The conjecture insignibus (neuter plural), for the transmitted atque ignibus in line 466, is offered to indicate that it is the distinctive features (insignia) of the figures to which specific stars correspond and by means of which the figures are described. Attention is also drawn to a striking paronomasia in 466–7, designat … insignibus ignes, which creates a meaningful phonetic constellation of celestial fire (ignis), sign (signum) and insigne (distinctive feature) and thus provides evidence, on the linguistic level, of natura's providentia. (shrink)

We argue that the value of authenticity does not explain the value of self-knowledge. There are a plurality of species of authenticity; in this paper we consider four species: avoiding pretense (section 2), Frankfurtian wholeheartedness (section 3), existential self-knowledge (section 4), and spontaneity (section 5). Our thesis is that, for each of these species, the value of (that species of) authenticity does not (partially) explain the value of self-knowledge. Moreover, when it comes to spontaneity, the value of (that species of) (...) authenticity conflicts with the value of self-knowledge. (shrink)

The Problem of Perception offers two arguments against direct realism--one concerning illusion, and one concerning hallucination--that no current theory of ...

A substantial guide providing an overview of both physicalism and metaphysical naturalism, reviewing both questions of formulation and justification for both doctrines. Includes a diagnostic strategy for understanding talk of naturalism as a metaphysical thesis.

1. Bd. Von Kant bis Hegel.--2. Bd. Von Marx bis zur Gegenwart.

The authors consider the nature of explanatory models in the social sciences in order to suggest ways in which conceptual systems differ. They suggest that, in many cases, theorists, researchers and clinicians can utilize insights from rival models in building their own models, without sacrificing the integrity of their own work.