What is the nature and role of competition in markets and politics? This book examines the institutional dimension of markets and the rules and institutions that condition the operation of market economies. Particular attention is paid to the the role of the state, specifically the role of governments in shaping and maintaining the economic constitution of their societies.

Darwin himself suggested the idea of generalizing the core Darwinian principles to cover the evolution of social entities. Also in the nineteenth century, influential social scientists proposed their extension to political society and economic institutions. Nevertheless, misunderstanding and misrepresentation have hindered the realization of the powerful potential in this longstanding idea. Some critics confuse generalization with analogy. Others mistakenly presume that generalizing Darwinism necessarily involves biological reductionism. This essay outlines the types of phenomena to which a generalized Darwinism applies, and (...) upholds that there is no reason to exclude social or economic entities. (shrink)

Normative individualism appears to be an obvious normative premise underlying a liberal conception of the desirable social order. The shortcomings of some common Interpretations of this premise are discussed and a more consistent as well as a more workable standard for assessing the ‘goodness’ of alternative socio-institutional arrangements is specified. With such an Interpretation of normative individualism, a contractrarian conception as advocated by J.M. Buchanan can be viewed as a systematic extension of classical liberalism.

What is the nature and role of competition in markets and politics? This book examines the institutional dimension of markets and the rules and institutions that condition the operation of market economies. Particular attention is paid to the the role of the state, specifically the role of governments in shaping and maintaining the economic constitution of their societies.

The purpose of this volume is to help develop, through a variety of exploratory essays, the art and science of institutional design. The authors look at a variety of good societies as artifacts, as products—at least partly—of design, and consider how such societies can be crafted. They identify themselves with the New Constitutionalism movement, which aims to develop and promote the knowledge necessary for institutional reform and institutional creation through understanding the designer's, creator's, founder's, or reformer's perspective. The first part (...) of the volume considers some of the boundaries of what is humanly possible in politico-economic designs and the role in them of deliberation and the processes of adapting to limits. The second part considers different ways of exercising constitutionalist judgment analyzing a variety of cases, including general visions of the good society. Looking at whole societies, and at complexes of institutions, complements and informs the picture of the institutional microscale. Understanding the microscale, on the other hand, often makes the difference between empty slogans and realistic political proposals. Contributors are Karol Edward Soltan, Elinor Ostrorn, Viktor J. Vanberg, James lvi. Buchanan, John S. Dryzek, Charles 'X". Anderson, Stephen U. Elkin, Car Alperovirz, and Philip Green. (shrink)

In this article, we distinguish between three approaches to ethics in school, each giving an interpretation of the expression ‘ethics in school’: the descriptive facts about ethics approach, roughly consisting of teaching empirical facts about moral matters to students; the moral fostering approach, consisting of mediating a set of given values to students; and the philosophical ethics (PE) approach, consisting of critically discussing and evaluating moral issues with students. Thereafter, three influential arguments for why there ought to be ethics in (...) school are discussed, and each argument is interpreted given each approach to ethics in school, respectively. Thereby, we evaluate which interpretation of ‘ethics in school’ produces the strongest arguments, and thus, which approach is best supported by these arguments. The conclusion is that there ought to be PE in school. (shrink)

This handbook presents a comprehensive introduction to the core areas of philosophy of education combined with an up-to-date selection of the central themes. It includes 95 newly commissioned articles that focus on and advance key arguments; each essay incorporates essential background material serving to clarify the history and logic of the relevant topic, examining the status quo of the discipline with respect to the topic, and discussing the possible futures of the field. The book provides a state-of-the-art overview of philosophy (...) of education, covering a range of topics: Voices from the present and the past deals with 36 major figures that philosophers of education rely on; Schools of thought addresses 14 stances including Eastern, Indigenous, and African philosophies of education as well as religiously inspired philosophies of education such as Jewish and Islamic; Revisiting enduring educational debates scrutinizes 25 issues heavily debated in the past and the present, for example care and justice, democracy, and the curriculum; New areas and developments addresses 17 emerging issues that have garnered considerable attention like neuroscience, videogames, and radicalization. The collection is relevant for lecturers teaching undergraduate and graduate courses in philosophy of education as well as for colleagues in teacher training. Moreover, it helps junior researchers in philosophy of education to situate the problems they are addressing within the wider field of philosophy of education and offers a valuable update for experienced scholars dealing with issues in the sub-discipline. Combined with different conceptions of the purpose of philosophy, it discusses various aspects, using diverse perspectives to do so. Contributing Editors: Section 1: Voices from the Present and the Past: Nuraan Davids Section 2: Schools of Thought: Christiane Thompson and Joris Vlieghe Section 3: Revisiting Enduring Debates: Ann Chinnery, Naomi Hodgson, and Viktor Johansson Section 4: New Areas and Developments: Kai Horsthemke, Dirk Willem Postma, and Claudia Ruitenberg. (shrink)

The article considers the problem of the relations between modernity and secularization. The author argues that the discourse on secularization is the most appropriate strategy for modern self-understanding. The discourse itself is not homogeneous. One approach is a classical theory of secularization, which considers the secularization as a universal world-historical process, which passed the stages “modernization – secularization – rationalization.” Other approach is to interpret modern society as a post-secular society, but with relevance to religious ethos. This approach considers Modernity (...) as a unique social reality with a specific type of rationality and a set of behavioral strategies, which were formed as a result of the transformation of religious social reality, the center of which was a Christian myth. Accordingly, modernization becomes the result of secularization, and not vice versa, as the proponents of the first approach assumed. The thematization in the discourse on the secularization of a new type of society, which J. Habermas called post-secular society, demonstrates a crisis of principles constituting the Modernity’s foundations. Predictions of the epoch of an irreligious society did not come true, and secular reason is now forced to reckon with other types of rationality and take them into account, including in public space. This situation suggests that we are witnessing the birth of a new form of social reality. Thus, the article concludes: discourse on secularization is recognized as the most adequate strategy of the comprehension of Modernity; secularization should be viewed as a consistent detranscendentalization of Christian social reality; the emergence of a post-secular society indicates fundamental transformations in the field of the most general ideas about the nature of cultural mind and cultural identities. (shrink)

The issue of the European thinkers’ purity of consciousness is studied from the standpoint of the later M. Heidegger (in polemic with F.J. Gonzales and T. Sheehan). The article shows that Heidegger, having embarked upon the searching for new thinking, chooses the European thinking origins and, starting from the “Contributions to Philosophy (of the Event)”, he already refuses to distinguish between being and time, that is, he is looking for a third principle (thinking) for their joint grip. We believe it (...) is no longer the being that follows from the understanding of time, but being and time from the understanding of thinking (and even thinking of being). In this new dimension of consciousness, thinking falls into the time-like phenomenology dimension, commuting with being and time. Based on the analysis of the subsequent working of Heidegger, we can conclude that thinking must go through the metaphysics path to return to its wholeness (at the origins), but already to the existential temporal unity. Thinking, commuting with being and time, starts to bend like the light in the black hole (according to the general theory of relativity of Einstein) and split (Heidegger uses the term “the Clearing of Being”). Existential thinking is a special case of this gap. It was that new dimension of thinking that the mystics and the Eastern sages aspired to. The topos, where being is joined to time, is the ultimate (pure) thinking that has overcome ignorance or attachment to the material world. It is through this dimension we begin to understand not only what being is, but also what time is, as thinking begins to distinguish its time, it temporalizes and starts to listen to its own “breathing” or temporalization of time (Heidegger wrote about). In such dimension, thinking turns into that original topos, when all connected with being flows inherently, be it Gods, humans, or the things grasping (everyone goes the way of being). The ideas of later Heidegger suggest that thinking can appear only where the being clearly exists (and Tao in its non-manifestation). Thinking arises only in conjunction with being and a new topos (thinking of being). Thinking is the gift of the being through the clearing (interspace), the one that allows you to grasp both the being and Tao. Nevertheless, based on the later M. Heidegger, it can therefore be concluded that almost fifty years after the writing of “Being and Time”, European thinkers still have not learned to think, since what awakens true thought, what should encourage us to think, and what is associated with pure thinking, has not yet awakened. It does look as if the later Heidegger was close to the idea that time reveals not only the being but also consciousness. In the classical dimension of thinking of being beyond the boundaries, both time and the being disappear, thereby closing the path to pure thinking (to avoid the “true”). (shrink)

Das Bueh ist das erste Mal in der Sammlung "Schriften zur wissenschaftlichen W eltauffassung", herausgegeben von M. Schlick und Ph. Frank, B. 11, 1937, erschienen. Da nach clem Tod von Schlick und der Cbersiedlung von Frank an die Harvard Universitat die Sammlung nieht mehr fortgese§t wird, erscheint es nun in seiner Neuausgabe selbstandig. Das Werk ist eigentlich ziemlich unbekannt ge­ blieben und nicht zur Wirkung gekommen, weil bereits im naehsten J ahr nach seinem Erscheinen infolge der Bese§ung Osterreichs durch die (...) Nationalsozialisten der Verkauf der "Schriften" mit dem der iibrigen "unerwiinschten" Werke eingestellt worden ist. Dnd 1945 ist bei der Eroberung Wiens der gesamte Bestand an Exemplaren des Werkes mit dell anderen Biichern des Springer-Verlages verbrannt. Die Neu­ auflage, die dadureh notwendig geworden ist, konnte ieh nach einem J ahrzehnt nieht unverandert lassen. Ieh muBte nieht bloB die neue Literatur hinzunehmen, sondern ieh habe das Buch zum groBen Teil neu gefaBt und aueh inhalt­ lich ergauzt. 1m ersten Teil sind die Absehnitte iiber das System der Werte neu hinzugekommen; der zweite Teil iiber das Werturteil ist zum groBten Teil neu geschrieben worden und aueh hier ist ein neuer Abschnitt iiber die hypo­ thetische Begriindung iiberindividueller Wertungen hinzuge­ fiigt worden. Ich habe midi bemiiht, auf diesem schwierigen und noch wenig in wissenschaftlicher Weise untersuchten Gebiet durch logische Analyse und durch empirische Fest­ stellungen KIarheit zu gewinnen, nnd ieh habe gesncht zu zeigen, daB man, wenn man auch noch so entschieden IV Vorwort. (shrink)

The article is about metaphysical studies of Peter Linitskyi’s, a professor of the Department of Logic and Metaphysics in the Kyiv Theological Academy. For many years P. Linitskyi taught students of the Academy all parts of metaphysics. The author of the article examines all approaches to metaphysical issues that the Kyiv professor held. Special attention is paid to the arguments that P. Linitskyі used to protect metaphysics from attempts to prove its inability to formulate theoretical knowledge about transcendental objects – (...) God, Soul, World. Deep analysis conducted by P. Linitskyi with regard to the purpose and task of metaphysics revealed different principles of construction and substantiation of metaphysical knowledge, significant impact that metaphysics of materialistic philosophy of that time had on metaphysics, as well as positivism, which despite all the criticism of metaphysical doctrine, showed a strong connection with and dependence on metaphysical principles and concepts of positivism even derived from metaphysics. A concept of “Matter” in materialistic philosophy, “the Unknowable” concepts of the positivists – all these doctrines meet the basic criteria of transcendent reality, which is the subject of traditional metaphysics. In his studies of the origins of metaphysics, P. Linitskyi draws the reader’s attention to those conceptual approaches that reduced metaphysics to psychical motives such as interest, curiosity, desire to discover new truths about “hidden” things, search for answers to questions caused by fear of death, egoism or altruism, intent on explaining transcendent things based on his knowledge. Not ignoring these subjective motives of metaphysics, Kyiv professor believed that metaphysics needs to be studied and explained more thoroughly, namely, what is a logical-epistemological and categorical definition of the subject of metaphysics, as well as the recognition of theological basis which lays in cognition of it. Only a combination of all these factors allows existence of metaphysics as a philosophical science. Article received 08.08.2019. (shrink)

The article examines the peculiarities of Christian personalism of Markellin Olesnitskyi, a professor at the Kyiv Theological Academy, the author of insightful works on Christian ethics, psychology, and pedagogy. There is an analysis of the conceptual approaches of the Kyiv scholar to the concept of the human individuality. Attention is drawn to those conceptual influences which contributed to the personalistic position of Olesnitskyi. They were G. Leibniz and F. Schleiermacher. In his studies, the Kyiv scholar always took into account the (...) ideas of these thinkers concerning a human and his or her individuality. In particular, he liked the idea of Leibniz, who considered a individuality as a “complete whole”, a certain singularity, the conceptual definition of which does not require the treatment of general entities. Also, he was inspired by the ideas of Schleiermacher, for whom individuality was a special modification of mankind. Schleiermacher thought that the human nature could not be considered separately from the individual selfexpression, cultural diversity of people. It was discovered that the Kyiv scholar needed the analysis of the human individuality for the research of the human personality that was considered as an individual having own personality. This makes it possible to consider the personality as a “being-for-itself”, as an independent being that is capable of making a moral choice. Olesnitskyi treats a person as a subjective focus of reason, will, and feelings, as well as the basis of history. In the article, one can see how the Kyiv professor treats attempts to implement mathematical and statistical methods to the study of social life. It is worth mentioning that those attempts were innovative for that period of time. The article includes an analysis of the standpoints of famous European researchers, among whom there were J. Süssmilch, A. Quetelet, H. Buckle, A. Wagner, and A. Oettingen. They demonstrated the efficiency of these methods application for both the analysis of the social and economic life of society and the study of his moral life, which made possible the appearance of social ethics. One can notice the positive as well as the critical attitude of the Kyiv acholar towards the already-mentioned research. (shrink)

_ Source: _Volume 46, Issue 1, pp 70 - 97 In 1946 Heidegger suffered a mental breakdown and received treatment by Dr. Viktor Emil Freiherr von Gebsattel. I explore the themes of health and help in Heidegger’s work before and after his treatment. I begin with Heidegger’s views on health while Rector in 1933–34 and his abandonment of these views by war’s end. A short while later, Heidegger’s breakdown occurs and the treatment under Gebsattel begins. Soon after his treatment, (...) Heidegger lauds what he terms a “broken-down” thinking, and I examine his contribution to a 1958 _Festschrift_ for Gebsattel to better articulate such a thinking. Lastly, I take up Heidegger’s remarks on the role of the medical profession in a technological age from a 1962 speech. In presenting this material, I hope to shed new light on a little known aspect of Heidegger’s career and biography and to situate philosophically his relationship with Dr. Gebsattel. (shrink)

Drawing on a host of philosophers such as Arthur Schopenhauer, Gabriel Marcel, Josef Pieper, Paul Ricoeur, Viktor Frankl, Eric Voegelin, Bernard Lonergan, Roger Scruton, John Caputo, and Ludwig Wittgenstein, as well as theologians like Hans Urs von Balthasar, Karl Rahner, Hans KÃ1/4ng, Pope Benedict XVI and Pope Francis, this book argues passionately for the place of hope as the â ~beyondâ (TM) of both a will-oâ (TM)-the-wisp, facile optimism, on the one hand, and a world-weary, fatuous pessimism, on the (...) other. Drawing on the philosophy of Advaita Vedanta in the concluding chapter, it suggests that only by living from the Self as distinct from the ego can we know ultimate peace and experience the bliss of being that is beyond both hope and happiness. These philosophical reflections are both timely, as the publication appears amid the Coronavirus crisis, and wise. It is warmly recommended for its breadth and depth of knowledge. This book will appeal to students of both Eastern and Western philosophy, as well as spiritual seekers. (shrink)

This is a unique book, drawing together the profound insights of Eastern philosophy (Advaita Vedanta), Western depth-psychology (Jungian), and spirituality (Ignatian) as applied to decision-making. Mention is made of Plato, C. G. Jung, Ira Progoff, Viktor Frankl, and Bernard Lonergan, amongst others. Powerful and practical tools and techniques for making wise decisions are offered. There are sections on Descartes's famous square, the ego and the Self, the I Ching and synchronicity, archetypes, neuroscience and the triune brain, biases and blind (...) spots which can derail decision-making, together with chapters on creativity, the "aha" experience, and the Enneagram with its nine decision-making styles. Dr. Costello is at pains to point out that heart (emotions), head (reason), and hands (action/doing) must be integrated before effective decision-making can take place and bear fruition. (shrink)

In contemporary philosophy, the will is often regarded as a sheer philosophical fiction. In Will as Commitment and Resolve , Davenport argues not only that the will is the central power of human agency that makes decisions and forms intentions but also that it includes the capacity to generate new motivation different in structure from prepurposive desires. The concept of "projective motivation" is the central innovation in Davenport's existential account of the everyday notion of striving will. Beginning with the contrast (...) between "eastern" and "western" attitudes toward assertive willing, Davenport traces the lineage of the idea of projective motivation from NeoPlatonic and Christian conceptions of divine motivation to Scotus, Kant, Marx, Arendt, and Levinas. Rich with historical detail, this book includes an extended examination of Platonic and Aristotelian eudaimonist theories of human motivation. Drawing on contemporary critiques of egoism, Davenport argues that happiness is primarily a byproduct of activities and pursuits aimed at other agent-transcending goods for their own sake. In particular, the motives involved in virtue and in its practice as understood by Alasdair MacIntyre are projective rather than eudaimonist. This theory is supported by analyses of radical evil, accounts of intrinsic motivation in existential psychology, and contemporary theories of identity-forming commitment in analytic moral psychology. Following Viktor Frankl, Joseph Raz, and others, Davenport argues that Harry Frankfurt's conception of caring requires objective values worth caring about, which serve as rational grounds for projecting new final ends. The argument concludes with a taxonomy of values or goods, devotion to which can make life meaningful for us. (shrink)

The application of evolutionary ideas to socioeconomic systems has been an increasingly prominent theme in the work of Friedrich Hayek, and the motif has become dominant in his recent book. In an earlier issue of this journal, Viktor Vanberg raises two substantive criticisms of Friedrich Hayek' theory of cultural evolution that invoke some important questions concerning use of the evolutionary analogy in social science.

This paper suggests that libertarian and (related) contractarian ideas would be less vulnerable to certain forms of criticism if they would more carefully disentangle their legal and moral standards for the assess­ment of institutions from empirical, methodological, and epistemological assumptions about individualism and non-cognitivism. Holding apart several meanings of individualism different issues can be treated separately. It will be shown that the justification of libertarian norms raises some problems which are not too easily solved within a non-cognitivist approach. No attempt (...) to solve them is made subsequently but how far in principle the ‘argumentation possibility frontier’ might be shifted out for that purpose is outlined. In this respect the paper might be regarded as a companion to Viktor Vanberg’s brillant reconstruction of contractarian liberalism in this issue of Analyse & Kritik (pp. 113–149). (shrink)

Ordoliberalism is often recognized as a powerful ideational source during the Euro crisis; however, there is no pure ordoliberal vision of European integration, and ordoliberal ideas have been used to support both Eurosceptical and Europeanist positions during the crisis. This article reconstructs the ordoliberal theoretical and political debate on European integration and argues that there exist two ordoliberal paradigms of European integration: one bottom-up, whereby the commitment to liberal economic policies at the national level is the precondition for a liberal (...) international order; the other top-down, whereby a liberal international order can help the establishment of a liberal order at the national level. The article compares two ordoliberal visions of the international order: Wilhelm Röpke’s ‘liberalism from below’ (which follows the bottom-up logic) and Viktor Vanberg’s ‘competitive federalism’ (which follows the top-down logic). Then, it explores the ordoliberal political debate on two episodes of the European integration process – the Maastricht Treaty and the Euro crisis – to argue that the bottom-up and the top-down logics underpinned, respectively, Eurosceptical and Europeanist arguments. (shrink)

J. L. Ackrill; VIII*—Aristotle's Definitions of Psuche, Proceedings of the Aristotelian Society, Volume 73, Issue 1, 1 June 1973, Pages 119–134, https://doi.org.

Aristotle is widely regarded as the greatest of all philosophers; indeed, he is traditionally referred to simply as `the philosopher'. Today, after more than two millennia, his arguments and ideas continue to stimulate philosophers and provoke them to controversy. In this book J.L. Ackrill conveys the force and excitement of Aristotle's philosophical investigations, thereby showing why contemporary philosophers still draw from him and return to him. He quotes extensively from Aristotle's works in his own notably clear English translation, and a (...) picture emerges of a lucid, lively, subtle and tough-minded thinker of astonishing range and penetration. Professor Ackrill identifies many striking connections between Aristotle's ideas and ideas in recent philosophy; he also raises philosophical questions of his own, and exemplifies the way in which Aristotle can still be argued with and learned from. (shrink)

Max Weber: Die protestantische Ethik und der Geist des Kapitalismus Edition Holzinger. Taschenbuch Berliner Ausgabe, 2016, 4. Auflage Vollständiger, durchgesehener Neusatz bearbeitet und eingerichtet von Michael Holzinger In: Archiv für Sozialwissenschaft und Sozialpolitik, 20. Bd., Heft 1, S. 1-54, 1904; 21. Bd., Heft 1, S. 1-110, 1905. Erstdruck der vorliegenden, umgearbeiteten Fassung in: Gesammelte Aufsätze zur Religionssoziologie, Bd. I, Tübingen (Mohr Siebeck) 1920, S. 17-206. Textgrundlage ist die Ausgabe: Max Weber: Gesammelte Aufsätze zur Religionssoziologie. 8., photomechanisch gedruckte Auflage; Band 1, (...) Tübingen: J. C. B. Mohr (Paul Siebeck), 1986 (1. Auflage 1920) Herausgeber der Reihe: Michael Holzinger Reihengestaltung: Viktor Harvion Gesetzt aus der Minion Pro, 11 pt. (shrink)

This essay investigates an underappreciated way in which trust and testimonial injustice are closely connected. Credibility deficit and credibility excess cases both (in their own distinctive ways) contribute to a speaker’s being harmed in her capacity a knower. But moreover, as we will show—by using the tools of a performance-theoretic framework—both credibility deficit and credibility excess cases also feature incompetent trusting on the part of the hearer. That is, credibility deficit and excess cases are shown to manifest qualities of thinkers (...) that are inconducive to trust’s being reliably fulfilled. What this implies is an interesting result about testimonial injustice: to the extent that we want to mitigate against testimonial injustice—one promising way to do so will be to target incompetent trusting of the sort that underlies it. We conclude by outlining and defending what we take to be a promising substantive version of such a mitigation strategy, one which is centred around the cultivation of higher-order trusting competences. (shrink)

An interesting aspect of Ernest Sosa’s (2017) recent thinking is that enhanced performances (e.g., the performance of an athlete under the influence of a performance-enhancing drug) fall short of aptness, and this is because such enhanced performances do not issue from genuine competences on the part of the agent. In this paper, I explore in some detail the implications of such thinking in Sosa’s wider virtue epistemology, with a focus on cases of cognitive enhancement. A certain puzzle is then highlighted, (...) and the solution proposed draws from both the recent moral responsibility literature on guidance control (e.g., Fischer and Ravizza 1998; Fischer 2012) as well as from work on cognitive integration in the philosophy of mind and cognitive science (e.g., Clark and Chalmers 1998; Clark 2008; Pritchard 2010; Palermos 2014; Carter 2017). (shrink)