Wir gehen davon aus, dass die phänomenologische Lektüre von Bergsons Intuitionskonzeption, die Brida und Ingarden unternommen haben, eine differenzierte Auslegung der Bergsonschen Intuition in einer Zeit als sie unberechtigt vernachlässigt wurde, ermöglicht hat. Dabei auf keinen Fall wollen wir suggerieren, dass Brida und Ingarden Bergson als einen Phänomenologen lesen. Beide bemühen sich zu zeigen, worin die Originalität der Philosophie Bergsons besteht und dabei die Relevanz seiner Konzeption der Intuition für das phänomenologische Denken aufzuzeigen. Während Brida hauptsächlich an das Schaffen bzw. (...) die schöpferische Freiheit interessiert ist, d.h außer der gnoseologischen Bedeutung der Intuition auch ihre anthropologische Relevanz, Ingarden ist fokussiert an der Prüfung der gnosologischen Bedeutung der Intuition, bzw. bemüht sich, die Antwort auf die Frage der Bedeutsamkeit der Intuition für die Erkenntnis überhaupt zu finden. (shrink)

Ovaj prilog posvećen je temi zahvalnosti. Tomu je više razloga. U prvom redu čini se da je zahvalnost danas »zaboravljena vrlina«. Drugi je razlog više metodologijske naravi. Nakana nam je pokazati da se upravo na temi zahvalnosti može jasno vidjeti bitna povezanost fenomenologije i metafizike.Sukladno tako postavljenoj zadaći najprije ćemo izložiti fenomenologiju zahvalnosti Dietricha von Hildebranda, a potom pokazati na koji je način ona otvorila nove perspektive za utemeljenje personalističke metafizike, što će doći do izražaja u radovima njegovih učenika, posebice (...) Josefa Seiferta.In der vorliegenden Arbeit befasst sich die Autorin aus mehreren Gründen mit dem Thema der Dankbarkeit. Erstens, es scheint, dass in unserer Zeit die Dankbarkeit eine „vergessene Tugend“ ist. Zweitens, handelt es sich um methodologische Gründe. Obwohl im Zentrum der Untersuchung ethische Dimension der Dankbarkeit steht, versucht die Autorin am Beispiel der Dankbarkeit die Zusammenhang zwischen Phänomenologie und Metaphysik zu zeigen.Zunächst wird Dietrich von Hildebrands Phänomenologie der Dankbarkeit dargestellt. Danach wird gezeigt auf welche Weise J. Seifert von der Analyse des personalen Aktes der Dankbarkeit ausgehend, den Zugang zu einer personalistischen Metaphysik findet. (shrink)

U ovom prilogu autorica polazi od teze da ideja stvaranja univerzalne etike i univerzalnog etosa koji bi se temeljio na minimalnom konsenzusu o vrijednostima ne predstavlja adekvatan odgovor na izazove globalizacije. Propituju se forme etičke argumentacije različitih koncepcija etike te dometi i granice primjene njihovih principa na globaliziranje. Posebna pozornost posvećuje se problemu depersonalizacije koja prati globalizaciju, kao i problemu sve većeg rastojanja između bogatih i siromašnih. Glavni je cilj pokazati u čemu se sastoji prednost jedne personalističke etike koja polazi (...) od drugog i etike pozornosti kao temelja ljudskog etosa.Die Autorin dieses Beitrags geht von der These aus, dass die Idee der Schaffung einer universellen Ethik und eines universellen, auf einem minimalen Wertkonsens beruhenden Ethos, keine adäquate Antwort auf die Herausforderungen der Globalisierung darstellt. Es werden Formen ethischer Argumentierung verschiedener ethischer Konzepte reflektiert . Es werden auch die Tragfähigkeit und Grenzen der Umsetzung ihrer Prinzipien innerhalb der Globalisierung untersucht. Dabei ist es besonders wichtig, das Problem der Depersonalisierung und der wachsenden Distanz zwischen Armen und Reichen zu beachten. Das Hauptziel besteht darin, den Vorteil einer vom Anderen ausgehenden personalistischen Ethik sowie einer Ethik der Aufmersamkeit als Grundlage des menschlichen Ethos zu zeigen und zu begründen. (shrink)

Svrha i cilj ovog članka sastoji se u pokušaju ukazati na važan doprinos Karola Wojtyle razvoju dijaloga između klasične filozofije i moderne misli, te klasične filozofije i znanosti, posebice na području etike.Pritom se analize oslanjaju poglavito na dio »Lublinskih predavanja« naslovljenih 'Čin i doživljaj' koja je Wojtyla kao mladi docent držao tijekom 1954/55. godine na Filozofskom fakultetu Katoličkog sveučilišta u Lublinu. Ta su predavanja paradigmatična za Wojtylin dijalog sa suvremenom mišlju i znanošću. U njima se Wojtyla bavi razlikom između psihologijskih (...) i etičkih analiza volje kako bi razjasnio strukturu etičkog čina. Temeljem usporedne analize pozicije modernog pravca eksperimentalne psihologije volje i shvaćanja koja susrećemo u Tome Akvinskog, Wojtyli je uspjelo ukazati ne samo na moguće konvergentne točke između tih analiza, nego i na razlike koje su neizbježne. Njegov dijalog sa koncepcijom modernog pravca psihologije volje bio je plodan za osvjetljavanje značenja metafizičke koncepcije volje Tome Akvinskog kao i za razmatranje problema razdvajanja doživljaja i čina u etičkim teorijama I. Kanta i M. Schelera.Ziel und Zweck dieses Artikels liegen in dem Versuch, auf den wichtigen Beitrag Karol Wojtylas zur Entwicklung des Dialogs zwischen der klassischen Philosophie und des modernen Denkens, sowie zwischen der klassischen Philosophie und der Wissenschaft, besonders auf dem Gebiet der Ethik, hinzuweisen.Die Analysen stützen sich vor allem auf den Teil der Lubliner Vorlesungen mit dem Titel Akt und Erlebnis, die er als junger Dozent an der Philosophischen Fakultät der Katholischen Universität Lublin hielt. Diese Vorlesungen sind paradigmatisch für Wojtylas Dialog mit dem modernen Denken und der Wissenschaft. In diesen Vorlesungen befasst sich Wojtyla mit den Unterschieden zwischen den psychologischen und philosophischen Analysen des Willens, um die Struktur des ethischen Aktes zu erklären. Aufgrund der komparativen Analyse der Position der modernen Richtung der eksperimentellen Willenspsychologie und der Auffassungen, denen wir bei Thomas von Aquin begegnen, gelang es Wojtyla nicht nur auf mögliche konvergente Punkte zwischen diesen Analysen hinzuweisen, sondern auch auf die Unterschiede, die unausweichlich sind. Wojtylas Dialog mit der Konzeption der modernen Richtung der Willenspsychologie war fruchtbar sowohl für die Erhellung der Bedeutung der metaphysischen Konzeption des Willens von Thomas von Aquin, als auch für die Erörterung des Problems der Trennung von Erlebnis und Akt in den ethischen Theorien von I. Kant und M. Scheler. (shrink)

We offer philosophical motivations for a method we call Virtual World Cognitive Science (VW CogSci), in which researchers use virtual embodied agents that are embedded in virtual worlds to explore questions in the field of Cognitive Science. We focus on questions about mental and linguistic representation and the ways that such computational modeling can add rigor to philosophical thought experiments, as well as the terminology used in the scientific study of such representations. We find that this method forces researchers to (...) take a god’s-eye view when describing dynamical relationships between entities in minds and entities in an environment in a way that eliminates the need for problematic talk of belief and concept types, such as the belief that cats are silly, and the concept CAT, while preserving belief and concept tokens in individual cognizers’ minds. We conclude with some further key advantages of VW CogSci for the scientific study of mental and linguistic representation and for Cognitive Science more broadly. (shrink)

In this classic work of feminist political thought, Iris Marion Young challenges the prevailing reduction of social justice to distributive justice.

The novelist blends philosophy and metaphysics to examine the nature and origin of Plato's hostile views toward art and its role in life.

The idea of perfection.--On God and Good.--The sovereignty of good over other concepts.

The acclaimed author of The Good Apprentice draws on the entire history of philosophy--and particularly on Plato and Kant--to formulate her own model of morality and demonstrate how thoroughly it is bound up with our daily lives. "An utterly absorbing book".--The Wall Street Journal.

Iris Murdoch was one of the great philosophers and novelists of the twentieth century and The Sovereignty of Good is her most important and enduring philosophical work. She argues that philosophy has focused, mistakenly, on what it is right to do rather than good to be and that only by restoring the notion of ‘vision’ to moral thinking can this distortion be corrected. This brilliant work shows why Iris Murdoch remains essential reading: a vivid and uncompromising style, a (...) commitment to forceful argument, and a courage to go against the grain. With a foreword by Mary Midgley. (shrink)

This latest work from one of the world's leading political philosophers will appeal to audiences from a variety of fields, including philosophy, political science, women's studies, ethnic studies, sociology, and communications studies.

In her long-awaited Responsibility for Justice, Young discusses our responsibilities to address "structural" injustices in which we among many are implicated, often by virtue of participating in a market, such as buying goods produced in sweatshops, or participating in booming housing markets that leave many homeless.

Iris Murdoch was one of the great philosophers and novelists of the twentieth century and The Sovereignty of Good is her most important and enduring philosophical work. She argues that philosophy has focused, mistakenly, on what it is right to do rather than good to be and that only by restoring the notion of ‘vision’ to moral thinking can this distortion be corrected. This brilliant work shows why Iris Murdoch remains essential reading: a vivid and uncompromising style, a (...) commitment to forceful argument, and a courage to go against the grain. With a foreword by Mary Midgley. (shrink)

Kit Fine and Robert Adams have independently introduced a distinction between two ways in which a proposition might be true with respect to a world. A proposition is true at a world if it correctly represents the world. A proposition is true in a world, if it exists in that world and correctly represents it. In this paper, I clarify this distinction between outer and inner truth, defend it against recent charges of unintelligibly and argue that outer truth tracks counterfactual (...) possibility while inner truth tracks counter-actual possibility. This connection allows us to clarify the relationship between possibility, possible actuality and the thesis of serious actualism, which is the thesis that nothing could have had a property without existing. I show that this undermines serious actualists' scruples against reading sentences like `Even if Socrates had not existed, he might have' as expressing true and genuinely de re propositions about Socrates. More generally, the connection I draw provides the serious actualist with a justification for treating actually existing but contingent objects differently from how he treats merely possible objects. (shrink)

Iris Murdoch once observed: 'philosophy is often a matter of finding occasions on which to say the obvious'. What was obvious to Murdoch, and to all those who read her work, is that Good transcends everything - even God. Throughout her distinguished and prolific writing career, she explored questions of Good and Bad, myth and morality. The framework for Murdoch's questions - and her own conclusions - can be found here.

Iris Murdoch once observed: 'philosophy is often a matter of finding occasions on which to say the obvious'. What was obvious to Murdoch, and to all those who read her work, is that Good transcends everything - even God. Throughout her distinguished and prolific writing career, she explored questions of Good and Bad, myth and morality. The framework for Murdoch's questions - and her own conclusions - can be found here.

A collection of the author's most influential essays and short works includes her critique of existentialism, her two dialogues on art and religion, key texts on the continuing importance of the sublime, the concept of love, and more.

The essay theorizes the responsibilities moral agents may be said to have in relation to global structural social processes that have unjust consequences. How ought moral agents, whether individual or institutional, conceptualize their responsibilities in relation to global injustice? I propose a model of responsibility from social connection as an interpretation of obligations of justice arising from structural social processes. I use the example of justice in transnational processes of production, distribution and marketing of clothing to illustrate operations of structural (...) social processes that extend widely across regions of the world. The social connection model of responsibility says that all agents who contribute by their actions to the structural processes that produce injustice have responsibilities to work to remedy these injustices. I distinguish this model from a more standard model of responsibility, which I call a liability model. I specify five features of the social connection model of responsibility that distinguish it from the liability model: it does not isolate perpetrators; it judges background conditions of action; it is more forward looking than backward looking; its responsibility is essentially shared; and it can be discharged only through collective action. The final section of the essay begins to articulate parameters of reasoning that agents can use for thinking about their own action in relation to structural injustice. a Footnotesa Thanks to David Alexander, Daniel Drezner, David Owen, and Ellen Frankel Paul for comments on an earlier version of this essay. Thanks to David Newstone for research assistance. (shrink)

Iris Murdoch's moral philosophy has long influenced contemporary ethics, yet it has not, in general, received the kind of sustained critical attention that it deserves. "Existentialists and Mystics" and "Metaphysics as a Guide to Morals" provide new access to most of Murdoch's philosophical writings and make possible a deeper appreciation of her contribution to current thought. After assessing the recent critical reception of Murdoch's thought, this review places her moral philosophy in the context of contemporary trends in ethics by (...) tracing her influence on the work of Charles Taylor, highlights the distinctive features of her moral philosophy, and suggests future directions for Murdochian ethics. (shrink)

Many cognitive scientists, having discovered that some computational-level characterization f of a cognitive capacity φ is intractable, invoke heuristics as algorithmic-level explanations of how cognizers compute f. We argue that such explanations are actually dysfunctional, and rebut five possible objections. We then propose computational-level theory revision as a principled and workable alternative.

Feminist social theory and female body experience are the twin themes of Iris Marion Young's twelve outstanding essays written over the past decade and brought together here. Her contributions to social theory raise critical questions about women and citizenship, the relations of capitalism and women's oppression, and the differences between a feminist theory that emphasizes women's difference and one that assumes a gender-neutral humanity. Loosely following a phenomenological method of description, Young's essays on female embodiment discuss female movement, pregnancy, (...) clothing, and the breasted body. In an introduction that situates her work in the context of shifts in feminist theory and politics over the past decade, Young emphasizes the rootedness of her theorizing in a dedicated and seasoned political activism. (shrink)

Written over a span of more than two decades, the essays by Iris Marion Young collected in this volume describe diverse aspects of women's lived body experience in modern Western societies. Drawing on the ideas of several twentieth century continental philosophers--including Simone de Beauvoir, Martin Heidegger, Luce Irigaray, Julia Kristeva, and Maurice Merleau-Ponty--Young constructs rigorous analytic categories for interpreting embodied subjectivity. The essays combine theoretical description of experience with normative evaluation of the unjust constraints on their freedom and opportunity (...) that continue to burden many women. The lead essay rethinks the purpose of the category of "gender" for feminist theory, after important debates have questioned its usefulness. Other essays include reflection on the meaning of being at home and the need for privacy in old age residences as well as essays that analyze aspects of the experience of women and girls that have received little attention even in feminist theory--such as the sexuality of breasts, or menstruation as punctuation in a woman's life story. Young describes the phenomenology of moving in a pregnant body and the tactile pleasures of clothing. While academically rigorous, the essays are also written with engaging style, incorporating vivid imagery and autobiographical narrative. On Female Body Experience raises issues and takes positions that speak to scholars and students in philosophy, sociology, geography, medicine, nursing, and education. (shrink)