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  1. “With regard to the last article in the volume…”– A note on Rush Rhees and “The Study of Philosophy” in Without Answers.Peter K. Westergaard - 2024 - Nordic Wittgenstein Review 13.
    Based on material from Rush Rhees’ Nachlass, this article reconstructs, in PART I, the circumstances that motivated Rhees to include “The Study of Philosophy” as the concluding chapter of his 1969 publication Without Answers. As originally conceived, this chapter was longer than the version that eventually appeared in print. The reconstruction references the correspondence between Rhees and the editor of Without Answers, Dewi Z. Phillips. It outlines the central ideas of “The Study of Philosophy”, including Rhees’ clarifications of Wittgenstein’s call (...)
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  • Beyond Barbour or back to basics? The future of science-and-religion and the Quest for unity.Taede A. Smedes - 2008 - Zygon 43 (1):235-258.
    Abstract.Reflecting on the future of the field of science-and-religion, I focus on three aspects. First, I describe the history of the religion-and-science dialogue and argue that the emergence of the field was largely contingent on social-cultural factors in Western theology, especially in the United States. Next, I focus on the enormous influence of science on Western society and on what I call cultural scientism, which influences discussions in science-and-religion, especially how theological notions are taken up. I illustrate by sketching the (...)
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  • Comparing Lives: Rush Rhees on Humans and Animals.Matthew Pianalto - 2011 - Philosophical Investigations 34 (3):287-311.
    In several posthumously published writings about the differences between humans and animals, Rush Rhees criticises the view that human lives are more important than (or superior to) animal lives. Rhees' views may seem to be in sympathy with more recent critiques of “speciesism.” However, the most commonly discussed anti-speciesist moral frameworks – which take the capacity of sentience as the criterion of moral considerability – are inadequate. Rhees' remark that both humans and animals can be loved points towards a different (...)
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  • On Gadamer's hermeneutics.Dieter Misgeld - 1979 - Philosophy of the Social Sciences 9 (2):221-239.
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  • A Passion for Life: Love and Meaning.Camilla Kronqvist - 2017 - Nordic Wittgenstein Review 6 (1):31-51.
    Does one’s love for a particular person, when it is pure, also constitute a love of life? The significance of speaking about leading a passionate life, I submit, is found in the spontaneous, embodied character of opening up to and finding meaning in one’s life rather than in heightened fleeting feelings or experiences of meaning that help one forget life’s meaninglessness. I contrast this view with Simone Weil’s suspicion that our passionate attachment to another person is an obstacle to attending (...)
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  • An absolute distinction between faith and science: Contrast without compartmentalization.Hermen Kroesbergen - 2018 - Zygon 53 (1):9-28.
    This article argues for acknowledging the existence of an absolute distinction between faith and science. It is often assumed in the science and religion debate that such a distinction would be ahistorical and uncontextual. After discussing this critique, the analogy with love and facts will be used to explain how an absolute distinction between faith and science may exist nonetheless. This contrast, however, does not imply compartmentalization. It is shown that the absolute distinction between faith and science is of crucial (...)
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  • Wittgenstein and the genteel tradition.Reza Hosseini - 2019 - South African Journal of Philosophy 38 (3):287-296.
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  • The philosopher and the reader: Kierkegaard and Wittgenstein on love and philosophical method.Anne-Marie Søndergaard Christensen - 2020 - European Journal of Philosophy 28 (4):876-891.
    In his diaries from the beginning of the 1930s, Ludwig Wittgenstein comments extensively both on Søren Kierkegaard's view of philosophical method and on his view of love. The aim of this article is to show how Wittgenstein's reflections on Kierkegaard's view of love reveal a fundamental difference between the two thinkers' views of philosophical method, a difference in their view of the role of the reader of and partner in doing philosophy, between Kierkegaard's indirect communication to the reader and Wittgenstein's (...)
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  • The seven pillars of Popper's social philosophy.Mario Bunge - 1996 - Philosophy of the Social Sciences 26 (4):528-556.
    The author submits that Popper's social philosophy rests on seven pillars: rationality (both conceptual and practical), individualism (ontological and methodological), libertarianism, the nonexistence of historical laws, negative utilitarianism ("Do no harm"), piecemeal social engineering, and a view on social order. The first six pillars are judged to be weak, and the seventh broken. In short, it is argued that Popper did not build a comprehensive, profound, or even consistent system of social philosophy on a par with his work in epistemology. (...)
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  • Human rights and individuality.Adrian Brockless - 2013 - Think 12 (34):69-83.
    ExtractOn 28th September 2008, Frank McGarahan was viciously attacked, receiving fatal injuries, after intervening when he saw two homeless people being attacked in Norwich city centre. He had been out with friends and relatives and was waiting to go home when the incident occurred. A relative said later: ‘Frank was a fair- minded person. He wouldn't see anyone treated unfairly.’ There have, tragically, been several other incidents of a similar kind in recent years. The case of Jamie Mizen springs to (...)
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  • A philosophy of education: Our educational institutions and the economy.Adrian Brockless - 2017 - Think 16 (45):53-65.
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