Search results for ` goal of social harmony or hope that we are promoting it should never trump the claims of education`

Export citation

Bookmark

206

Proceedings of the 4th World Conference on Research Integrity: Brazil, Rio de Janeiro. 31 May - 3 June 2015.Lex Bouter, Melissa S. Anderson, Ana Marusic, Sabine Kleinert, Susan Zimmerman, Paulo S. L. Beirão, Laura Beranzoli, Giuseppe Di Capua, Silvia Peppoloni, Maria Betânia de Freitas Marques, Adriana Sousa, Claudia Rech, Torunn Ellefsen, Adele Flakke Johannessen, Jacob Holen, Raymond Tait, Jillon Van der Wall, John Chibnall, James M. DuBois, Farida Lada, Jigisha Patel, Stephanie Harriman, Leila Posenato Garcia, Adriana Nascimento Sousa, Cláudia Maria Correia Borges Rech, Oliveira Patrocínio, Raphaela Dias Fernandes, Laressa Lima Amâncio, Anja Gillis, David Gallacher, David Malwitz, Tom Lavrijssen, Mariusz Lubomirski, Malini Dasgupta, Katie Speanburg, Elizabeth C. Moylan, Maria K. Kowalczuk, Nikolas Offenhauser, Markus Feufel, Niklas Keller, Volker Bähr, Diego Oliveira Guedes, Douglas Leonardo Gomes Filho, Vincent Larivière, Rodrigo Costas, Daniele Fanelli, Mark William Neff, Aline Carolina de Oliveira Machado Prata, Limbanazo Matandika, Sonia Maria Ramos de Vasconcelos & Karina de A. Rocha - 2016 - Research Integrity and Peer Review 1 (Suppl 1).

Table of contentsI1 Proceedings of the 4th World Conference on Research IntegrityConcurrent Sessions:1. Countries' systems and policies to foster research integrityCS01.1 Second time around: Implementing and embedding a review of responsible conduct of research policy and practice in an Australian research-intensive universitySusan Patricia O'BrienCS01.2 Measures to promote research integrity in a university: the case of an Asian universityDanny Chan, Frederick Leung2. Examples of research integrity education programmes in different countriesCS02.1 Development of a state-run “cyber education program of research (...)

No categories

Export citation

Bookmark

34

Standards of Music Education and the Easily Administered Child/Citizen: The Alchemy of Pedagogy and Social Inclusion/Exclusion.Thomas S. Popkewitz & Ruth Gustafson - 2002 - Philosophy of Music Education Review 10 (2):80-91.

In lieu of an abstract, here is a brief excerpt of the content:Standards of Music Education and the Easily Administered Child/Citizen: The Alchemy of Pedagogy and Social Inclusion/Exclusion Thomas S. Popkewitz and Ruth Gustafson University of Wisconsin-Madison Educational standards are forsome a corrective device to promote the twin goals of excellence and equity by making explicit the performance outcomes ofschooling. For others, performance standards do not do what they say and install the wrong goals for teaching. But various (...)

Philosophy of Music in Aesthetics

Export citation

Bookmark

2 citations

37

The beauty of Henri matisse.David Carrier - 2004 - Journal of Aesthetic Education 38 (2):80-87.

In lieu of an abstract, here is a brief excerpt of the content:The Journal of Aesthetic Education 38.2 (2004) 80-87 [Access article in PDF] The Beauty of Henri Matisse David Carrier Because beauty has for a long time now been politically incorrect (at least among certain influential critics and academic historians) the art of Henri Matisse has recently suffered from a kind of benign neglect. His goals were luxury, calm, and voluptuousness, not social critique. He painted female nudes, (...) and was preoccupied with artistic tradition. Celebrated in his own lifetime, he died a rich man. Matisse's famous identification of the work of art with a good armchair is another provocation. His paintings, after all, are very expensive armchairs. Liberated from any vital connection with everyday life, they often seem merely escapist. In her recent book, On Beauty and Being Just, Elaine Scarry remarks, "Matisse never hoped to save lives. But he repeatedly said that he wanted to make paintings so serenely beautiful that when one came upon them, suddenly all problems would subside."1 That some of Matisse's paintings succeed in being serenely beautiful seems self-evident to Scarry, to me, and to a great many other art lovers. What is perhaps worth exploring at greater length, however, is precisely how Matisse's paintings succeed in achieving their unfashionable goal. What is it that makes the work of Matisse so serenely beautiful?To start, consider The Painter and His Model (1918-1921), made just after his move from Paris to Nice. Like other works from this period of his career, this picture raises special problems, even for many commentators who admire his earlier experimentation. At the left, we see the painter working on a canvas of a nude. "Expression, for me," Matisse wrote, "does not reside in passions glowing in a human face."2 Like most of his models, this one appears expressionless. She poses at the center of the picture, beneath a window that admits the light filling the room. A flowering palm, a symbol of fertility, is the only object visible from the world outside the studio.Leaving behind his family and the luxury of his Paris home, Matisse lived and worked in a small room like this one. The entire picture is filled [End Page 80] with patterns — a red tablecloth on the left, orange wallpaper on the right, blue stripes on the painter's shirt, a red grid on the floor. A dark painting hangs above flowers on the table. The Painter and His Model shows the artist hard at work, but the composition appears effortlessly spontaneous. Matisse, who lived only to paint during his time in Nice, concealed the endless effort required to make his beautiful pictures. A man from North France, he discovered the power of light. There is nothing special about this room, but under the spell of his model Matisse makes it appear ravishing. Intense Mediterranean sunlight transforms ordinary patterns into a world of visual luxury.We know that The Painter and His Model is beautiful because we get great pleasure seeing the model in the golden room. Her skin is close in tone to, or in harmony with the colors of the walls; her curves harmonize with the two vases, and play against the spreading linear grids. As we move our eyes easily from the model to the entire picture, we experience a kind of sublimated erotic pleasure. In "Notes of a Painter," Matisse gave an apt description of his approach in The Painter and His Model. Suppose I want to paint a woman's body: first of all I imbue it with grace and charm, but I know that I must give something more. I will condense the meaning of this body by seeking its essential lines. The charm will be less apparent at first glance, but it must eventually emerge from the new image which will have a broader meaning, one more fully human. (MA, 36) He does not use the word "beauty," but speaks instead about expression and harmony. When he published this manifesto, Matisse was painting very different sorts of pictures — portraits, scenes of nudes in utopian settings, and... (shrink)

Aesthetic Cognition in Aesthetics

Aesthetics

Export citation

Bookmark

13

The Beauty of Henri Matisse.David Carrier - 2004 - Journal of Aesthetic Education 38 (2):80.

In lieu of an abstract, here is a brief excerpt of the content:The Journal of Aesthetic Education 38.2 (2004) 80-87 [Access article in PDF] The Beauty of Henri Matisse David Carrier Because beauty has for a long time now been politically incorrect (at least among certain influential critics and academic historians) the art of Henri Matisse has recently suffered from a kind of benign neglect. His goals were luxury, calm, and voluptuousness, not social critique. He painted female nudes, (...) and was preoccupied with artistic tradition. Celebrated in his own lifetime, he died a rich man. Matisse's famous identification of the work of art with a good armchair is another provocation. His paintings, after all, are very expensive armchairs. Liberated from any vital connection with everyday life, they often seem merely escapist. In her recent book, On Beauty and Being Just, Elaine Scarry remarks, "Matisse never hoped to save lives. But he repeatedly said that he wanted to make paintings so serenely beautiful that when one came upon them, suddenly all problems would subside."1 That some of Matisse's paintings succeed in being serenely beautiful seems self-evident to Scarry, to me, and to a great many other art lovers. What is perhaps worth exploring at greater length, however, is precisely how Matisse's paintings succeed in achieving their unfashionable goal. What is it that makes the work of Matisse so serenely beautiful?To start, consider The Painter and His Model (1918-1921), made just after his move from Paris to Nice. Like other works from this period of his career, this picture raises special problems, even for many commentators who admire his earlier experimentation. At the left, we see the painter working on a canvas of a nude. "Expression, for me," Matisse wrote, "does not reside in passions glowing in a human face."2 Like most of his models, this one appears expressionless. She poses at the center of the picture, beneath a window that admits the light filling the room. A flowering palm, a symbol of fertility, is the only object visible from the world outside the studio.Leaving behind his family and the luxury of his Paris home, Matisse lived and worked in a small room like this one. The entire picture is filled [End Page 80] with patterns — a red tablecloth on the left, orange wallpaper on the right, blue stripes on the painter's shirt, a red grid on the floor. A dark painting hangs above flowers on the table. The Painter and His Model shows the artist hard at work, but the composition appears effortlessly spontaneous. Matisse, who lived only to paint during his time in Nice, concealed the endless effort required to make his beautiful pictures. A man from North France, he discovered the power of light. There is nothing special about this room, but under the spell of his model Matisse makes it appear ravishing. Intense Mediterranean sunlight transforms ordinary patterns into a world of visual luxury.We know that The Painter and His Model is beautiful because we get great pleasure seeing the model in the golden room. Her skin is close in tone to, or in harmony with the colors of the walls; her curves harmonize with the two vases, and play against the spreading linear grids. As we move our eyes easily from the model to the entire picture, we experience a kind of sublimated erotic pleasure. In "Notes of a Painter," Matisse gave an apt description of his approach in The Painter and His Model. Suppose I want to paint a woman's body: first of all I imbue it with grace and charm, but I know that I must give something more. I will condense the meaning of this body by seeking its essential lines. The charm will be less apparent at first glance, but it must eventually emerge from the new image which will have a broader meaning, one more fully human. (MA, 36) He does not use the word "beauty," but speaks instead about expression and harmony. When he published this manifesto, Matisse was painting very different sorts of pictures — portraits, scenes of nudes in utopian settings, and... (shrink)

Aesthetics

Export citation

Bookmark

14

Human nature and the feasibility of inclusivist moral progress.Andrés Segovia-Cuéllar - 2022 - Dissertation, Ludwig Maximilians Universität, München

The study of social, ethical, and political issues from a naturalistic perspective has been pervasive in social sciences and the humanities in the last decades. This articulation of empirical research with philosophical and normative reflection is increasingly getting attention in academic circles and the public spheres, given the prevalence of urgent needs and challenges that society is facing on a global scale. The contemporary world is full of challenges or what some philosophers have called ‘existential risks’ to (...)

No categories

Ludwig Wittgenstein in 20th Century Philosophy

Export citation

Bookmark

41

The Significance of Music for the Promotion of Moral and Spiritual Value.David Carr - 2006 - Philosophy of Music Education Review 14 (2):103-117.

In lieu of an abstract, here is a brief excerpt of the content:The Significance of Music for the Moral and Spiritual Cultivation of VirtueDavid CarrIs There any Virtue in Music?Given its time-honored place, along with other arts, in many if not most past and present school curricula it would seem that at least some forms of music have been widely credited with educational value. Beyond the general association of music with high culture and, notwithstanding the evident discipline involved in (...) learning to play musical instruments, however, it is less clear what sort of value this might be. Despite the considerable ethical complexity of much art and the vexed nature of any relationship between the moral and the aesthetic, one may clearly regard very many works of literature, much representational painting, and even some dances as having some moral educational significance. That said, it may be less clear how other arts or art genres—such as music or abstract painting—could be said to have much significant moral import or content (as well as being unreasonably procrustean to insist that they should). Indeed, recalling the well-known point of Richard Peters about the inherently normative character of the concept of education—that it would be hard to regard a man as educated [End Page 103] who had not in some sense been made 'better'1 —one way of posing the present question might be to ask whether, regardless of its potential for pleasure, there is much if any real virtue in music?Plato and Scruton on Music and MoralsThere is, to be sure, a long tradition of reflection on the moral implications of music, and questions about the effects of music on moral development and character are of course raised in several Platonic dialogues. Thus, in one part of the Republic, Plato explores in some detail what he takes to be the effects on character of the various Greek musical modes, arguing for the moral superiority of those that foster courage and self-discipline over those that promote sensuality and self-abandon.2 Such claims also seem mostly consistent with a general Platonic aesthetics that precludes any role for the arts beyond service to a strict morality of individual self-control and social order. There are also, however, other sections of the Republic in which Plato envisages another softer role for music (broadly construed to include also literature and poetry) as a counterbalance to an excess of physical education, which can produce "savagery and hardness."3 Still, to whatever extent Plato might here be trying to have his case and eat it, his explicit claim that only the Dorian and Phrygian modes are suitable for moral consumption are probably more consistent with the broad drift of Platonic aesthetics. Generally, Plato's view appears to be that music—in the narrower rather than broader (Greek) sense—is a kind of ordered affect-charged auditory experience, that some forms of musical order are more conducive to the harmony or balance of the soul than others, and that a healthy human soul or character should in some way reflect the harmony of appropriate or approved forms of music.Although the logical and/or psychological status of such bygone claims is far from easy to evaluate, something of the spirit of Platonic thought on music and virtue seems discernible in more recent writings on the philosophy of music. Thus, Roger Scruton's case for the musical and moral superiority of serious classical works over much latter day popular music would appear to rest mainly on considerations relating to the greater structural order, organization, and complexity of the former over the latter.4 Like Plato, Scruton would seem to regard musical form, order, and organization as directly linked to emotional discipline, so that whereas the classics may be expected to cultivate ordered passion and sensibility, the unmelodic, discordant, and rhythmically unsubtle sounds of much modern popular music can only be expected to engender crude, disorganized, and uncontrolled feelings. Scruton makes much of the decline of dance under the influence of such contemporary musical anarchy, as precisely exhibited in the abandonment of conventions governing the control, for individually and [End Page 104] socially significant purposes, of physical gesture and bodily movement. Hence, although Scruton... (shrink)

Philosophy of Music in Aesthetics

Direct download (7 more)

Export citation

Bookmark

1 citation

268

Wittgenstein's preface.Brett Bourbon - 2005 - Philosophy and Literature 29 (2):428-443.

In lieu of an abstract, here is a brief excerpt of the content:Wittgenstein’s PrefaceBrett BourbonIn his preface to Philosophical Investigations, Wittgenstein admits his failure to make his book anything more than an interrelated collection of remarks: "After several unsuccessful attempts to weld my results together into... a whole, I realized that I should never succeed. The best I could write would never be more than philosophical remarks." The fragmented character of Investigations is matched by its other (...) formal oddities and difficulties: its metaphors, its cryptic evocative obscurity about some things and its linguistic precision about others, its dramatization of philosophical positions in stories, in hypothetical worlds, and in the role of the interlocutor(s). Our initial and continual problem in reading Investigations is to understand the reason for its form, and to justify this form relative to its philosophical concerns and methods. I will argue that the justification of the form of Investigations comes down to a single question: how do we take up Wittgenstein's example—in thinking and in confusion—without mimicking him?IThe justification pursued in the preface bears affinities with theological justification, defined as our becoming righteous relative to God, as Calvin characterizes it, "an acceptation, whereby God receiving us into [End Page 428] favour, taketh us for righteous" (Institutes III. xi. §2).1 Righteousness as a mark of acceptation, the very tone of "righteousness" and God's power of acceptation, have no direct counterparts in Wittgenstein's philosophy. Philosophical justification does not have a doctrinal foundation that would establish any particular content nor any special relation between the pursuit of that justification (through philosophy) and its fulfillment, even hypothetically, in some possible acknowledgment of righteousness. The seriousness betrayed by Investigations need for justification, however, is expressed in the moral fervor of Wittgenstein's philosophizing. It is also his philosophical goal to encourage a kind of acceptation that the ground of our involvement in the world, in what constrains and confuses us, is no more than how we live and what we are: "Instead of the unanalyzsable, specific, indefinable; the fact that we act in such-and-such ways, e.g. punish certain actions, establish the state of affairs thus and so, give orders, render accounts, describe colours, take an interest in other's feelings. What has to be accepted, the given—it might be said—are facts of living" (Remarks on the Philosophy of Psychology, §630; c.f. PI, p. 226d).2 The translators comment in a footnote that a variant for "facts of living" in Wittgenstein's manuscript is "forms of life." What has to be accepted are forms of life.The form of Investigations is justified as part of a discovery, with or without a supporting theology, of how to move ourselves toward some greater form of perfection (although not to reach it). The Protestant cast of this justification, in Wittgenstein's case, is just (and I wouldn't want to extend it further) that while this justification is achieved by virtue of our effort, it is not effort towards the world, but towards our intransigent will, and that the grace that might enable our work is less a gift, than a condition within which we can struggle.3 Thus, "what has to be overcome," in philosophy, "is not the difficulty of the understanding but of the will" (CV, p.17).4 Philosophy for Wittgenstein is a form of self-education. One works on the will in order to see differently: but the will is neither a thing nor a faculty. Working on the will is not a psychological project of self-reform, but a reconstitution of our attitude toward what we take as necessary. We can describe such attitudes with the vocabulary of the passions by which express or curb our will: devotion, derision, hope, fear, confidence, indignation, pride, repentance, emulation, gratitude, consternation, daring, timidity, and so on. And thus "philosophy is a work on the will" is kind of maxim to help us remember a kind of attitude, purpose, and justification.I will derive an agnostic notion of justification from its Protestant [End Page 429] theological form, retaining its moral force and claim on our person, but without psychologizing it, with minimal doctrinal content, and without God. This is... (shrink)

Philosophy of Literature in Aesthetics

Mental Illness in Philosophy of Cognitive Science

Export citation

Bookmark

43

The philosophy of George Engel and the philosophy of medicine.Jeffrey P. Spike - 2007 - Philosophy, Psychiatry, and Psychology 14 (4):pp. 315-319.

In lieu of an abstract, here is a brief excerpt of the content:The Philosophy of George Engel and the Philosophy of MedicineJeffrey P. Spike (bio)KeywordsGeorge Engel, psychosocial medicine, medical education, medical humanities, interviewing skills, philosophy of medicine, scientific methodDoctor Brad Lewis has encouraged us to consider George Engel’s philosophy with his excellent essay on Engel and Pragmatism. As a philosopher teaching full time in a medical school, it is refreshing to have an opportunity to analyze the work of two (...)

Philosophy of Medicine, Misc in Philosophy of Science, Misc

Export citation

Bookmark

2 citations

20

Claims of Massacre and Persecution Attributed to Khurāsān Governor Qutayba Ibn Muslim al-Bāhilī.Yunus Akyürek - 2018 - Cumhuriyet İlahiyat Dergisi 22 (1):515-542.

Qutayba ibn Muslim al-Bāhilī is one of the leading soldier-bureaucrats of the Umayyads period. During the time he served as the governor of Khurāsān, he consolidated the Umayyad’s rule in Tokharistan and Transoxiana provinces, and expanded the borders of the state to China by conquering the Kashgar region. His activities for conversion of the people of the conquered regions have great importance in the history of Islam since the intense relations of the Turkish people with Islam fell upon the time (...)

No categories

Welfare in Social and Political Philosophy

Export citation

Bookmark

5

Social Life and Moral Judgment.Antony Flew - 2003 - Transaction Publishers.

In Social Life and Moral Judgment, author and philosopher Antony Flew examines the social problems induced by the mature welfare state. Welfare states make ever-increasing financial demands on their citizenry, yet the evidence clearly supports that such demands are not sustainable. In this superlative collection of thematic essays, Flew investigates and explains why this is so, and calls for a return to individual responsibility. The first essay establishes the philosophical basis for his argument. "Is Human Sociobiology Possible?" (...)

$7.36 used $166.00 new $180.00 from Amazon View on Amazon.com

Export citation

Bookmark

6

The Educator in the Face of Reform.Enrique Gómez León & James Alison - 1999 - Contagion: Journal of Violence, Mimesis, and Culture 6 (1):96-103.

In lieu of an abstract, here is a brief excerpt of the content:THE EDUCATOR IN THE FACE OF REFORM Enrique Gómez León It might be claimed that all the reforms ofthe educational systems of the wealthy nations of the West aim to accomplish the motto of the French Revolution: Liberty, Equality, Fraternity. The principle goal of school today is the formation ofcitizens. Laws enshrine this sacred purpose, and politicians repeat it in every conceivable declaration oftheir programs. Public schools (...) are ofcourse part and parcel ofthe State. It is the ideals ofthe State that govern the educational process, and this in a double sense: schools should train pupils in these values, and at the same time reproduce these values in their functional processes. A quick glance at the characteristics of any high school allows us to recognize the values in question: a)Freedom of expression for teachers and pupils; freedom ofprograms, or rather the multiplication of subjects to be taught, since schools should represent every facet of our complex reality; freedom also from etiquette, from formal rules of behavior regarding what to wear, the way to speak up, how to address teachers; freedom, finally, from parents, who abandon to schools the role of primary and fundamental educator. b)Equality, a benefit ofdemocratization, which bears with it the obligation ofschooling for all; boys and girls study the same contents, and there is no exclusion for economic or religious reasons, nor for intellectual ones. c)Fraternity nowadays cashes out as tolerance, a true fetish word in the contemporary world. It is a tolerance which implies an absolute laicity so as to allow the expression ofevery kind ofbelief, or its lack, and which implies the right to speak far beyond what science allows, and yet to fall far short of what it demands, since emotion and sentiment demand their place alongside, or above, truth. The indubitable goodness of these objectives, these ideals—which no one would dare to criticize in public—does not manage to hide a spreading sense ofmalaise: teachers complain that pupils learn less and less, discipline problems increase; adolescents complain that school doesn't frighten them Enrique Gómez León97 any more, it'sjust boring; parents complain that there are no longer any good manners, their children are wasting their time; the newspapers deplore the increase of violence in the schools. Often the motives behind these complaints are quite banal: teachers focus on their own convenience and resist change; comparisons with the past are no longer valuable, since now everybody has become a product of schooling; most adolescents, above all, are extraordinarily entertained by school, where they meet up with their friends; parents forget that they had already scandalized their own parents with their astounding new mores; newspapers are slaves to the moment, obliged every day to forget what happened yesterday. We should not overlook the bad reasons for complaining about the malaise, but we should equally give it its due attention. I would like to bring out some arguments underlying it, as described from the position ofa teacher ofadolescents who loves and enjoys his profession. This malaise does not spring from resistance to the ideals of our era—liberty, equality, fraternity—but from the experience of a surprising fact: the more one exalts that slogan, the more the intellectual task of the school recedes into the background. As a consequence, freedom is reduced to lack of direction, equality to simple indifference, and fraternity to a paralyzing absence ofany meaningful boundaries. School, then—we are still talking about the state education system—may tend to produce what it is trying to avoid: a society both less free and more unequal. It is the apprehension of this future that provokes some disquieting questions among teachers: What use is this? What am I doing? What might I be able to do? In other words: What power do I have? So as to bring out some elements for discussion, and with the goal also of justifying the preceding hypothesis, I am going to approach the problem by first drawing away from it. In this way I hope to gather the necessary "élan" to underline two points—among many others—which, in my opinion, deserve more thought. Mircea Eliade repeats on several occasion this... (shrink)

No categories

Export citation

Bookmark

104

Can an Industry Be Socially Responsible If Its Products Harm Consumers? The Case of Online Gambling.Mirella Yani-de-Soriano, Uzma Javed & Shumaila Yousafzai - 2012 - Journal of Business Ethics 110 (4):481-497.

Online gambling companies claim that they are ethical providers. They seem committed to corporate social responsibility (CSR) practices that are aimed at preventing or minimising the harm associated with their activities. Our empirical research employed a sample of 209 university student online gamblers, who took part in an online survey. Our findings suggest that the extent of online problem gambling is substantial and that it adversely impacts on the gambler's mental and physical health, social (...)

Business Ethics in Applied Ethics

Export citation

Bookmark

6 citations

20

"With a Rod or in the Spirit of Love and Gentleness?": Paul and the Rhetoric of Expulsion in 1 Corinthians 5.Dizdar Drasko - 2004 - Contagion: Journal of Violence, Mimesis, and Culture 11 (1):161-180.

In lieu of an abstract, here is a brief excerpt of the content:"WITH A ROD OR IN THE SPIRIT OF LOVE AND GENTLENESS?" PAUL AND THE RHETORIC OF EXPULSION IN 1 CORINTHIANS 5 Dizdar Drasko Australian Catholic University II "n 1 Corinthians 5 Paul is dealing with a serious case of sexual.misconduct. He is understood to be urging the expulsion ofa member of the church for incest. Incest is, of course, a serious sexual crime, universally abhorred and prohibited. It has (...) the potential to cause much harm to a community. Not only does it bring disrepute to any who are accused of it, but also to any who appear to condone it. It is scandalous: a cause or at least a symptom—of deep social disease, division, and even disintegration. That Paul should urge—indeed, command—the immediate and uncompromising expulsion ofthe incestuous evildoer, without even the hint of any kind of due process of inquiry and trial for the accused, seems obvious. Does it? To whom? And why? This article will reread 1 Cor 5 as part of Paul's response to what he saw as the attempt ofthe divided Corinthian community (see 1 Cor 1:10-13, 11:18, 2 Cor 10- 13) to regain its lost unity in the only way it knew how: by cleansing itself of undesirable elements among their number and thereby re-establishing harmony by means of the tried and true method, the scapegoat mechanism. The main thesis ofthis article is that Paul, far from joining in a bit of classical scapegoating, shows it up for what it is: puffed up arrogance, or "inflation." as he calls it (5:2), and a blind mimicking of the very sacrificial system the Corinthians, as "spiritual people" (see 1 Cor 3:1), so self-righteously think they are above. Since this article is methodologically informed by the work ofthe literary critic and cultural theorist René Girard, our preliminary task will 1 62Dizdar Drasko be to outline his method, establishing aworking hermeneutical context. We will focus on five key ideas in Girardian theory that have immediate relevance for our reading of 1 Cor 5, namely: the mimetic nature ofdesire; the often resulting rivalry and conflict; the role of scandal; the accusatory principle; and the scapegoat mechanism ofthe sacrificial system. We then need to establish the textual context that precedes 1 Cor 5 by offering a brief summary ofthe letter leading up to the text under discussion. That will enable us to engage in a close rereading ofthe said passage, for which our main exegetical dialogue partner will be the recent commentary on First Corinthians by Raymond F. Collins. Desire's Double-Bind: Mimesis, Rivalry, and the Victim The important anthropological role??mimesis, or imitation, goes back to the Greeks. Aristotle noted in his Poetics (1448b, 4-10) that the greater human capacity for imitation is what distinguishes humanity from all other animals. By imitation we acquire not only language, and therefore the ability to reason, but our very sense of self in and through our relationship to the rest ofthe world: in short, personhood and culture (see Alison 1990, 18-21.). How? Given the current climate of individualism, it comes as something ofa surprise to hear the claim that it is through the imitation of another's desire. According to Girard, our desires are neither original nor spontaneous to us; they are learned by imitating the desires of others.1 Human beings are intrinsically mimetic, imitating one another's desire. This leadsto rivalry. Mimetic rivalry leads to conflict, which, ifunchecked, degenerates into an all-against-all violence. This, in turn, threatens the complete disintegration ofthe group. So a problem arises: how is order (cosmos) to be re-established out of chaos? Once humans had evolved beyond the submission/domination mechanism (that still works for the other higher primates), our primal ancestors were in real danger of"species 1 A word of clarification before we proceed to explore this claim in the hope of averting a simple misunderstanding: desire is not to be confused with appetite They are related, obviously; but they are not the same. What is the difference? At the risk ofover-simplifying, simply put: appetite is about needs; desire is about wants. Needs are instinctive, automatic... (shrink)

No categories

Export citation

Bookmark

32

Theories of Africans: The Question of Literary Anthropology.Christopher L. Miller - 1986 - Critical Inquiry 13 (1):120-139.

Literary criticism at the present moment seems ready to open its doors once again to the outside world, even if that world is only a series of other academic disciplines, each cloistered in its own way. For the reader of black African literature in French, the opening comes none too soon. The program for reading Camara Laye, Ahmadou Kourouma, and Yambo Ouologuem should never have been the program prescribed for Rousseau, Wordsworth, or Blanchot. If one is willing (...) to read a literature that might not be a rewriting of Hegel , and if the negative knowledge of recent theoretical criticism is questioned in the universality of its applications, then what is really open to a Western reader of non-Western literature? Claiming a break with his/her own culture and critical upbringing, can he/she the Other, the African, as if from an authentically African point of view, interpreting Africa in African terms, perceiving rather than projecting?The goal of breaking through the nets of Western criticism, of reading African literature in a nonethnocentric, nonprojective fashion, will remain both indisputably desirable and ultimately unattainable. No matter how many languages I learn or ethnologies I study, I cannot make myself into an African. The Western scholar’s claim to mastery of things African, albeit motivated by xenophilia rather than xenophobia, risks subjugation of the object to a new set of Western models. J. P. Makouta-M’Boukou rightly scolds Western critics who refuse to take into account the distance between themselves and African culture, and who read African literature only in function of their own cultural context.1 Wole Soyinka, more forbiddingly, complains: “We black Africans have been blandly invited to submit ourselves to a second epoch of colonisation—this time by a universal-humanoid abstraction defined and conducted by individuals whose theories and prescriptions are derived from the apprehension of their world and their history, their social neuroses and their value systems.”2 1. See J. P. Makouta-M’Boukou, Introduction à l’étude du roman négro-africain de langue française , p. 9.2. Wole Soyinka, Myth, Literature, and the African World , p. x. Christopher L. Miller, Charles B. G. Murphy Assistant Professor of French and of African and Afro-American Studies at Yale University, is author of Blank Darkness: Africanist Discourse in French . He is working at present on a study of francophone black African literature, for which he will have a Fulbright Africa Research grant. (shrink)

Continental Philosophy

Export citation

Bookmark

1 citation

9

Professional virtue of civility and the responsibilities of medical educators and academic leaders.Laurence B. McCullough, John Coverdale & Frank A. Chervenak - 2023 - Journal of Medical Ethics 49 (10):674-678.

Incivility among physicians, between physicians and learners, and between physicians and nurses or other healthcare professionals has become commonplace. If allowed to continue unchecked by academic leaders and medical educators, incivility can cause personal psychological injury and seriously damage organisational culture. As such, incivility is a potent threat to professionalism. This paper uniquely draws on the history of professional ethics in medicine to provide a historically based, philosophical account of the professional virtue of civility. We use a two-step method of (...)

Biomedical Ethics in Applied Ethics

Export citation

Bookmark

10 citations

93

The paradox of education: A conversation.Bernhard Poerksen & Humberto R. Maturana - 2006 - Journal of Aesthetic Education 40 (1):25-33.

In lieu of an abstract, here is a brief excerpt of the content:The Paradox of Education:A ConversationHumberto R. Maturana and Bernhard PoerksenResponsibility of the TeacherPoerksen: Immanuel Kant writes in his essay Über Pädagogik that the wide field of education is governed by a fundamental paradox. On the one hand, we want free and self-determined individuals to leave our schools; on the other, we impose a syllabus on the future individuals, force them to attend schools, punish their failures, (...) and persecute their noncompliance. There is, if we follow Kant, an inescapable relationship of tension between the goals and the means of educational efforts: They contradict each other. Would you agree?Maturana: No. Education, the commentary of an observer, is the process of transformation resulting from the co-existence with adults. We become the adults we have been living with. This means: If freedom and self-determined thinking are the goals of educational activity, then we have to live together in a way that is supported by the mutual respect for the autonomy of the other. In my view, the paradox formulated by Kant does not exist at all. The way of life, the manner of living together, shapes and transforms people. If you want to teach autonomy and reflection, you cannot use force as a method but must create an open space for communal reflection and action. There must be no contradiction between goals and means.Poerksen: Surely, there must also be constraints? It must be laid down when everybody has to be present, what the task is, who the teacher is, who has authority.Maturana: Compulsion will emerge if the teachers do not succeed in presenting their material in a thrilling way and in making school an attractive place of being together. Their failure will lead to force.Poerksen: The teacher is totally responsible for everything that may happen in school. Is this not an exaggerated claim?Maturana: No. If a teacher behaves respectfully, if he does not intimidate his pupils, if he listens, encourages cooperation and reflection, then a special form of interaction will emerge. The way of living practiced by the teacher, including the goals of teaching, will be the source of profitable learning for the pupils. This also implies that three questions and tasks must be sorted out cooperatively in education. First it seems necessary to me to debate the educational ideal to be chosen—what should the future adults be like when leaving the school one day? Should they be democratically minded and responsibly acting citizens? Or are they to be authoritarian and commandeering hierarchs, lords who feel superior to everyone else? It is then necessary to anchor a way of life in the school that permits acting and thinking according to that ideal. Finally, there is the essential task of preparing the teachers for their job in such a [End Page 25] way as to do justice to the desired goals—to enable them to live what they have to achieve.Poerksen: This would mean that teaching has nothing to do with the stepwise elimination of ignorance, as is commonly thought. The transmission of knowledge is secondary. The primary requirement is a way of life that corresponds with one's ideals, a particular form of living together, out of which the material topics will arise in due course.Maturana: Exactly. The children do not learn mathematics in school; they learn how to live together with a mathematics teacher. Perhaps they will one day carry on this enjoyable and exciting kind of being together independently—and become mathematics teachers or mathematicians themselves. Teachers do not simply transmit some content; they acquaint their pupils with a way of living. In the process, the rules of arithmetic, the laws of physics, or the grammar of a language will be acquired. My claim is: Pupils learn teachers.Poerksen: What about children who systematically refuse to cooperate? What is to be done with them? The classical answer is, of course: bad marks, relegation, exclusion from the winning circles.Maturana: The so-called difficult children about whom teachers keep complaining often only struggle to be seen and accepted, while the whole world expects them to behave in a calculable manner and to adapt to strange demands. Asking... (shrink)

Aesthetics

Autonomy in Applied Ethics in Applied Ethics

Export citation

Bookmark

Should promotion of autonomy be a goal of public health?Christian Munthe - manuscript

While health care goals are usually formulated in terms of the securing of good health for the population, the goal of public health is to an increasing extent, at least in Western countries, being formulated in terms of the provision of societal preconditions for securing of good health. This goal may be attained although no one enjoys good health as a result, namely if people choose not to make use of the preconditions provided. However, reaching this goal (...)

Export citation

Bookmark

1 citation

795

Άυλη Πολιτιστική Κληρονομιά (ΑΠΚ) – ο ρόλος των κοινοτήτων και της εκπαίδευσης. Intagible Cultural Heritage (ICH) – the role of communities and education.Georgia Zacharopoulou - 2018 - In Βασιλική Καραβάκου (ed.), ΠΡΑΚΤΙΚΑ 1ου Διεθνούς Επιστημονικού Συνεδρίου, Ηθική, Εκπαίδευση και Ηγεσία, 24-27 Νοεμβρίου 2017, University of Macedonia, Thessaloniki, GR. pp. 53-64.

Η εύληπτη εκπαιδευτική προσέγγιση ότι «κληρονομιά είναι οτιδήποτε θέλεις “εσύ” να διατηρηθεί για τις επόμενες γενιές» κλονίζεται στην ερώτηση «όλα όσα μας παραδίδονται από τους προγόνους μας αποτελούν μια προς διαφύλαξη κληρονομιά, εφόσον “εσύ” το αποφασίσεις;». Εκφάνσεις «βαρβαρότητας» που διασώζονται σε προγενέστερες εθιμικές πρακτικές θα μπορούσαν άραγε να αποτελέσουν στοιχεία ΑΠΚ προς διαφύλαξη; Η παρούσα εργασία επιχειρεί μια πρώτη ανίχνευση του σύνθετου αυτού θέματος. Περιπτώσεις μελέτης από τον ελληνικό και διεθνή χώρο διερευνώνται με κριτήρια αξιολόγησης τα αναφερόμενα στη Σύμβαση για (...) τη Διαφύλαξη της ΑΠΚ (UNESCO, 2003). Βάσει αυτών δεν γίνονται αποδεκτές εθιμικές πρακτικές ΑΠΚ που αναζωπυρώνουν μνήμες βίαιων συγκρούσεων μεταξύ μελών κοινότητας/κοινοτήτων, αποκλείουν με βίαιο ή/και υποτιμητικό τρόπο μέλη εξαιτίας του φύλου, της ηλικίας, της επαγγελματικής ιδιότητας, ή του σεξουαλικού τους προσανατολισμού, καθώς και εθιμικές πρακτικές που περιλαμβάνουν κακομεταχείριση ή/και βασανισμό ζώων. Η εφαρμογή των παραπάνω στην πράξη παραμένει αχαρτογράφητο πεδίο. Απαραίτητες φάσεις μιας συστηματικής μελέτης αποτελούν α) η αναγνώριση και η ευαισθητοποίηση των τοπικών κοινωνιών και του ευρύτερου κοινωνικού συνόλου για τις αξίες της ΑΠΚ, β) η έρευνα, τεκμηρίωση και αξιολόγηση των επιμέρους στοιχείων της, γ) η υποστήριξη των διαδικασιών μεταβίβασής της στις νεότερες γενιές, μέσω της τυπικής και μη εκπαίδευσης, δ) η ανάδειξη της σημασίας της σε τοπική, περιφερειακή, εθνική ή/και παγκόσμια κλίμακα. Η ΑΠΚ μετεξελίσσεται και μεθερμηνεύεται διαρκώς μέσω σύνθετων κοινωνικών και πολιτισμικών διεργασιών. Απόπειρες εξαναγκασμένης «αναβίωσης» κάποιας «αυθεντικής» ή «γνήσιας» μορφής μιας έκφανσής της συχνά αποτυγχάνουν, ενώ παραμένουν μεθοδολογικά μετέωρες. Ο ρόλος της εκπαιδευτικής διαδικασίας στην ανάπτυξη σχετικών ηθικών αρχών και κριτικής σκέψης είναι κρίσιμης σημασίας. Λέξεις κλειδιά: άυλη πολιτιστική κληρονομιά, κοινότητες, αξίες, ηθικές αρχές, εκπαίδευση For educational purposes, we may claim that heritage is whatever each one of us individually or collectively wishes to preserve and pass on to the next generation. However, should violent or other disturbing forms of expression, preserved in customary practices, be safeguarded, if the whole or part of the ‘community’ decides to do so? The present paper attempts a first approach to this complex issue. Case studies from Greece and worldwide are investigated and appraised on the basis of the Convention for the Safeguarding of the ICH (UNESCO, 2003). According to the Convention criteria, customary practices that refresh memories of violent conflicts between members of the community/communities, or exclude members with an aggressive and pejorative way because of their gender, age, professional status or sexual orientation, as well as practices involving the ill-treatment and/or torture of animals do not deserve safeguarding. The implementation of the above criteria in practice, however, remains an uncharted area. A systematic study, therefore, should: (a) include initiation, recognition and awareness on the part of local communities and societies about the values of the ICH; (b) promote research, documentation and evaluation of heritage components; (c) support the transition to the younger generations through formal and non-formal educational events; (d) highlight its importance on the local, regional, national and international context. ICH is evolving and constantly interpreted through complex social and cultural processes. Any forced attempt to revive an ‘authentic’ or ‘genuine’ version of ICH cultural expression, besides appearing fake, is methodologically challenged. The role of education in developing ethical principles and a critical approach to heritage is undoubtedly crucial. Keywords: Intangible cultural heritage, communities, values, ethical principles, education. (shrink)

Culture and Cultures in Social and Political Philosophy

History of Western Philosophy

Philosophical Traditions

Philosophy, Misc

Export citation

Bookmark

8

Plato on Education as the Development of Reason.Samuel Scolnicov - 1998 - The Paideia Archive: Twentieth World Congress of Philosophy 3:255-260.

Socrates' great educational innovation was in ascribing moral worth to the intellectual activity reflectively directed at one's own life. His concept of eudaimonia was so different from the ordinary that talking about it took on sometimes a paradoxical air, as in Apology 30b3. For him, reason is not a tool for attaining goals independently thought worthwhile; rather, rationality itself, expressed in the giving of reasons and the avoidance of contradictions, confers value to goals and opinions. Persons are reasonable, but (...)

No categories

Arthur Schopenhauer in 19th Century Philosophy

Export citation

Bookmark

Cosmic Pessimism.Eugene Thacker - 2012 - Continent 2 (2):66-75.

continent. 2.2 (2012): 66–75 ~*~ We’re Doomed. Pessimism is the night-side of thought, a melodrama of the futility of the brain, a poetry written in the graveyard of philosophy. Pessimism is a lyrical failure of philosophical thinking, each attempt at clear and coherent thought, sullen and submerged in the hidden joy of its own futility. The closest pessimism comes to philosophical argument is the droll and laconic “We’ll never make it,” or simply: “We’re doomed.” Every effort doomed to failure, (...)

Iberian Philosophy in European Philosophy

Pessimism in Normative Ethics

Export citation

Bookmark

4 citations

54

The Significance of Music for the Moral and Spiritual Cultivation of Virtue.David Carr - 2006 - Philosophy of Music Education Review 14 (2):103-117.

In lieu of an abstract, here is a brief excerpt of the content:The Significance of Music for the Moral and Spiritual Cultivation of VirtueDavid CarrIs There any Virtue in Music?Given its time-honored place, along with other arts, in many if not most past and present school curricula it would seem that at least some forms of music have been widely credited with educational value. Beyond the general association of music with high culture and, notwithstanding the evident discipline involved in (...) learning to play musical instruments, however, it is less clear what sort of value this might be. Despite the considerable ethical complexity of much art and the vexed nature of any relationship between the moral and the aesthetic, one may clearly regard very many works of literature, much representational painting, and even some dances as having some moral educational significance. That said, it may be less clear how other arts or art genres—such as music or abstract painting—could be said to have much significant moral import or content (as well as being unreasonably procrustean to insist that they should). Indeed, recalling the well-known point of Richard Peters about the inherently normative character of the concept of education—that it would be hard to regard a man as educated [End Page 103] who had not in some sense been made 'better'1 —one way of posing the present question might be to ask whether, regardless of its potential for pleasure, there is much if any real virtue in music?Plato and Scruton on Music and MoralsThere is, to be sure, a long tradition of reflection on the moral implications of music, and questions about the effects of music on moral development and character are of course raised in several Platonic dialogues. Thus, in one part of the Republic, Plato explores in some detail what he takes to be the effects on character of the various Greek musical modes, arguing for the moral superiority of those that foster courage and self-discipline over those that promote sensuality and self-abandon.2 Such claims also seem mostly consistent with a general Platonic aesthetics that precludes any role for the arts beyond service to a strict morality of individual self-control and social order. There are also, however, other sections of the Republic in which Plato envisages another softer role for music (broadly construed to include also literature and poetry) as a counterbalance to an excess of physical education, which can produce "savagery and hardness."3 Still, to whatever extent Plato might here be trying to have his case and eat it, his explicit claim that only the Dorian and Phrygian modes are suitable for moral consumption are probably more consistent with the broad drift of Platonic aesthetics. Generally, Plato's view appears to be that music—in the narrower rather than broader (Greek) sense—is a kind of ordered affect-charged auditory experience, that some forms of musical order are more conducive to the harmony or balance of the soul than others, and that a healthy human soul or character should in some way reflect the harmony of appropriate or approved forms of music.Although the logical and/or psychological status of such bygone claims is far from easy to evaluate, something of the spirit of Platonic thought on music and virtue seems discernible in more recent writings on the philosophy of music. Thus, Roger Scruton's case for the musical and moral superiority of serious classical works over much latter day popular music would appear to rest mainly on considerations relating to the greater structural order, organization, and complexity of the former over the latter.4 Like Plato, Scruton would seem to regard musical form, order, and organization as directly linked to emotional discipline, so that whereas the classics may be expected to cultivate ordered passion and sensibility, the unmelodic, discordant, and rhythmically unsubtle sounds of much modern popular music can only be expected to engender crude, disorganized, and uncontrolled feelings. Scruton makes much of the decline of dance under the influence of such contemporary musical anarchy, as precisely exhibited in the abandonment of conventions governing the control, for individually and [End Page 104] socially significant purposes, of physical gesture and bodily movement. Hence, although Scruton... (shrink)

Philosophy of Music in Aesthetics

Export citation

Bookmark

1 citation

20

The sorrow that dare not say its name: The inadequate father, the motor of history.Patrick Madigan - 2011 - Heythrop Journal 52 (5):739-750.

Although the following essay is literary-philosophical, it arose from a practical interest. I have been struck by how widespread today is the complaint about the ‘inadequate father’. Of course a father may be inadequate in diverse ways, either absconding, absent and weak, or overbearing, bullying, and tyrannical, or some combination of these. Further, I am not restricting the term ‘father’ to its narrow biological sense, but using it rather as a metaphor for any institution or structure which an individual or (...) a group feels should have been in place to guide, direct, and protect them in important situations, but did not do its job properly. Consequently they are willing to concede they are not all they could have been, but they insist it is not their fault, rather the fault of the ‘father’ who should have done his job better. This ties in with the fashionable appeal of ‘victimhood’. Everybody today seems to want to cast themselves as a ‘victim’, for reasons similar to those mentioned above. If you are a ‘victim’, then there must be an ‘oppressor’– and some ‘parent’ organization that should have guided, directed, and protected you against the oppressor, but again did not do its job adequately. It is striking how many individuals and groups around the world today choose to perceive themselves, and to present themselves to others, as ‘victims’; it has indeed become a preferred characterization of our age, for it carries with it a rhetorical advantage that trumps all others. If you are able to cast yourself as a ‘victim’, and have others accept this, you disarm and neutralize criticism, not only of what you are, but of what you are currently doing – because the latter can be presented as a just ‘compensation’ for what you have suffered. As with guilt, there is no built-in quota or statute of limitations. This rhetoric was not as common thirty or forty years ago.There is an added factor here in America and the New World generally where, according to a whispered criticism, as our ancestors crossed the ocean, they experienced a ‘drop in civilization’. Life here was initially without some of the structures and institutions which had evolved over thousands of years in the Old World, which could thus be presumed there but here were absent. As we won with difficulty our independence, we unconsciously repudiated much of the ‘higher culture’ of the colonial master, throwing out the baby with the bathwater. As the ‘economic bubble’ of having won the Second World War has gradually dissipated, we discover we are handicapped by an absence of the forms of maturation and self-realization that arise in and are necessary for dealing with prolonged peace. In our ‘ideology of liberty’, our adults become essentially grown children, unschooled in anything higher, and thus have particular difficulty assuming the responsibilities of parenthood. They are forced to fall back upon a military style of giving orders, because on this side of the water, ‘final causes’ in the form of commonly admired or agreed on goals for striving are not in place. In this sense there is an absence of the ‘adequate father’. Further, as ‘American Culture’ expands through publicity and the media, we spread the same disease.There is another relevant factor, the ‘celebrity-liberationist’ lifestyle that has been diffused into the general population since the 1960's and has become a default secular ethic of our time, replacing the traditional Judeo-Christian decalogue. The former is invoked as a justification for aggressively seeking fame and fortune, and making no attempt to conceal this; rather than worrying that such an attitude will cause offense, it is worn proudly and defiantly in the hope that others will identify with it, thereby branding the performer a cultural hero. This popular strategy towards fulfilment itself rests on a metaphysic of ‘expressive individualism’, a position that holds that the supreme ethical imperative to which other obligations must be subordinated is for each to bring forward their hidden noumenal core, the only source of value, into phenomenal appearances where it may be admired and benefit others and such that creation will for the first time be complete. This change in Western culture made possible by greater affluence and security represents a trickle-down phenomenon and democritization of the awe reserved for the artist revered as a genius during the nineteenth century, now spread to the entire population. Anything that constrains this expansion, which interrupts or limits this transfer, is to be rejected as parental abuse, psychological repression, or cultural imperialism. (shrink)

Philosophy of Religion

The Trinity in Philosophy of Religion

Metaphysics, General Works in Metaphysics

Export citation

Bookmark

83

Dewey on Metaphysics, Meaning Making, and Maps.James W. Garrison - 2005 - Transactions of the Charles S. Peirce Society 41 (4):818-844.

In lieu of an abstract, here is a brief excerpt of the content:Dewey on Metaphysics, Meaning Making, and Maps James W. Garrison Blueprints and maps are propositions and they exemplify what it is to be propositional.1 [E]very characteristic trait is a quality.... produced and destroyed by existential conditions.2 John Dewey's claim that there are metaphysical generic traits of existence the theory of which provides "a ground-map" for cultural criticism remains controversial. I will work along two intertwining lines to try (...) and clear things up a bit. First, many assume that his reference to a metaphysical map is a metaphor. My paper will show that he uses the idea of a map consistently in many different places throughout his career. Second, my paper will examine how Dewey functionally coordinates ordinary existential traits and their maps within his theory of judgment. We will find that the generic traits and the ground-map of criticism connect in much the same way. Before examining Dewey's theory of judgment, I want to say something about where Dewey's metaphysics fits into his empirical "denotative method." In the conclusion, we wiU look at where metaphysics fits into the architectonic of his entire phUosophy. In between, we wiU examine maps functioning as propositions (especiaUy logical and mathematical universals) as weU as ever-evolving guides to unending inquiry in an unfinished and unfinishable universe. Eventually we wiU see why Dewey insists that "the social" is "The Inclusive PhUosophic Idea." Metaphysics, for Dewey, is simply one tool of cultural criticism among others. First and Last Philosophy in Dewey's Denotative Method Dewey's "denotative method" moves from the immediately given intuitive meanings of qualitative "having" of experience that impart a "sense" of a qualitative, organically whole TRANSACTIONS OFTHE CHARLES S. PEIRCE SOCIETY Vol. 41, No. 4 Â©2005 O situation from whence we may select traits, through the experience of "significant " linguistic meanings, such as the propositions of judgment, to the experience of "knowing" as the product of the logical process of inquiry, and back again to primary experience.4 Each phase interpenetrates every 3 other. Here is how Dewey describes the trans-action between primary, noncognitive and secondary, cognitive experience in his original (1925) >â– $ introduction to Experience and Nature: ^r There are two avenues of approach to the goal of philosophy. We may " begin with experience in gross, experience in its primary and crude forms ^ [e.g., traits].... Or, we may begin with refined selective products, the a most authentic statements of commended methods of science [e.g., Â¿q maps], and work from them back to the primary facts of life. ^ P TT Ï• > Philosophy may start with either immediate existential experience or the 3 experience of mediating meanings. While we may distinguish these two L starting points, we should never construct a dualism from them since both jx occur within experience.6 Dewey explains that "the subject-matter of primary experience sets the problems and furnishes the first data of reflection ""O which constructs the secondary objects of reflection."7 Further, "crude or macroscopic experience" provides the "test and verification" of the secondary objects of reflection. Secondary objects "explain the primary objects, 2 they enable us to grasp them with understanding!'9 The two starting points " differ in direction, but eventually they close to form a circle of expanding? dence. They may then pioneer new pathways, or, having different values, D choose to construct different kinds of maps. ^ Douglas Browning distinguishes "three phases of discussion of the start- 0 ing point."23 The first concerns "the designation of a certain subject matter P1 referred to under the names 'experience' and 'my life'."24 Dewey's empirical Â« denotative method selects aspects from immediate qualitative experience. The >% second phase involves two things: First, "a reflective moving away from and looking back upon that subject-matter" and, second, "the bringing of a puta- S tive characterization against it." Browning's example of characterization is g "the catalogue of the generic traits of experience." The generic traits are not S antecedent to inquiry; rather they are the products of reflection used to char- 5 ' acterize primary experience. Browning observes that characterization is always ^ provisional; as we wiU find, Dewey insists that the theoretical map proposi- ^ tionaUy representing the existential... (shrink)

John Dewey in 20th Century Philosophy

15th/16th Century Philosophy in Medieval and Renaissance Philosophy

Export citation

Bookmark

6 citations

77

Breve storia dell'etica.Sergio Cremaschi - 2012 - Roma RM, Italia: Carocci.

The book reconstructs the history of Western ethics. The approach chosen focuses the endless dialectic of moral codes, or different kinds of ethos, moral doctrines that are preached in order to bring about a reform of existing ethos, and ethical theories that have taken shape in the context of controversies about the ethos and moral doctrines as means of justifying or reforming moral doctrines. Such dialectic is what is meant here by the phrase ‘moral traditions’, taken as a (...)

Ancient Greek and Roman Philosophy: Topics in Ancient Greek and Roman Philosophy

Applied Ethics

Cambridge Platonism in 17th/18th Century Philosophy

Medieval Philosophy: Topics in Medieval and Renaissance Philosophy

Meta-Ethics

Normative Ethics

Social and Political Philosophy

$30.72 new View on Amazon.com

Export citation

Bookmark

7 citations

The Method of In-between in the Grotesque and the Works of Leif Lage.Henrik Lübker - 2012 - Continent 2 (3):170-181.

“Artworks are not being but a process of becoming” —Theodor W. Adorno, Aesthetic Theory In the everyday use of the concept, saying that something is grotesque rarely implies anything other than saying that something is a bit outside of the normal structure of language or meaning – that something is a peculiarity. But in its historical use the concept has often had more far reaching connotations. In different phases of history the grotesque has manifested its forms as (...)

Color in Philosophy of Mind

Export citation

Bookmark

23

The Crisis of Sense of Belonging in Saud Alsanousi’s Saq al-Bamboo Novel.Adnan Arslan - 2019 - Cumhuriyet İlahiyat Dergisi 23 (2):993-1008.

Some of the human needs are more important than others in order to be inevitable. One of these needs which cannot be avoided is the need for belonging to any authority. Whatever the name, religion, nation, homeland, flag etc. all these concepts are the reflections of the sense of belonging that comes with human existence. This article will discuss how Kuwaiti novelist Saud Alsanousi reflects the crisis of a child who is born from a secret relationship with a Filipino (...) woman's son who came to Kuwait as a housekeeper in Kuwait. When he returned to Kuwait, where he carried his passport and felt himself unfamiliar in the Philippines because of his physical structure and the Arabs, he was again excluded by his relatives because of his Filipino mother. The novel tries to draw attention to the socio-economic problems of workers coming from South East Asia to the Gulf countries, especially from the character of Jose, who has a nauseous mood due to the uncertainty between Philippine-Kuwait and Christian-Muslim affiliations. The introduction of foreign workers who constitute more than half of the population in the Gulf countries will be reviewed. Afterwards, a short summary of the novel will be given and the main theme of the lack of disability will be analyzed. Summary: In 1973, Syria and Egypt started a air strike against Israel in order to recover their lost territory in the previous wars and their reputation in the international area. Some Western countries -especially the United States- have shown all kinds of military aid to Israel in the face of this attack. Thanks to these aids the Syrian and Egyptian armies have not achieved their intended goals. This attitude of Western countries to Israel has attracted the reaction of other Gulf countries -especially the Saudi administration- which has a large amount of oil reserves. Gulf countries -which have not gotten a strong military option- tried to use the oil in their hands for the first time as a political trump card. These oil-exporting countries have reduced oil production in response. As a result, the economies of Western countries which were industrialized and dependent on oil have been negatively affected by this decision. In contrast, Gulf States have gained a sudden and massive fortune due to oil prices rising three or four times. The Gulf States, which have led this wealth to development in many areas like education, health, urbanism, etc. The need for qualified staff in these fields was supplied by other Arab countries such as Egypt, Syria, and Sudan. However, as the years passed oil prices decreased and so oil revenues decreased. This reduction led the Gulf States -which have only oil-based economies- to look for cheaper labor. While the foreign employment provided from the Arab countries previously later this need has begun to supply from far East Asian countries which are economically very weak. Vast number of employees emigrated to the Gulf countries to work in the labor service sector with very low wages especially from the Philippines, Indonesia, Bangladesh, and Malaysia. This segment -which has employed with very low wages- has been subjected to injustice and discrimination. The injustices faced by the Far East Asian foreign labor force deprived of social rights have been the subject of many painful stories over time. The modern novel -which aims to reflect the life and the human being with all its details- has reflected the stories of the victims of that employers. Saq al-Bamboo (Bamboo Bar) is one of these novels which has published by Kuwaiti writer Saud Alsanousi in 2012. Within a short time after the publication of the work the novel was interested in the Arab world and in 2013 he was awarded the International Arabic Novelist Prize. The novel is consisting of five chapters and each chapter is divided into three sections 1,2,3... The author conveys the crisis of unetnicity from Jose’s chracter who was born from a Filipino mother and a Kuwaiti father. A translator named Ibrahim Selâm -which is a translation of the souvenirs and diaries belonging to Jose from the Philippine language to Arabic is intended to increase the realism of the work. Josephine -who came to Kuwait to work from the Philippines- was settled in 1985 in one of the country's most reputable families. The old woman who owns the house has a son named Rasheed. Rasheed was interested in Josephine who worked as a servant in their house and he married her with a secret marriage. Because the marriage of a Kuwaiti man and a foreign woman who was working as a housekeeper in Kuwait is accepted as a great shame that will cast a shadow on the dignity and honor of the family the marriage which was concealed by the couple inside and outside of the house, which could only come together with privacy has appeared after months. Rasheed -who was expelled from the house with Josephine- has temporarily found another house. Rasheed and his wife, who thought that his mother's attitude would change as their children were born have disappointed. Rasheed after realizing that his mother would never be satisfied, finally lost his ability to resist this crisis and sent his wife back to. With this development the problem of-identity crisis of Jose’s chracter is dealt with in a multi-faceted way. Jose, who left his age with his mother from Kuwait, had suffered from familial negativities that had passed through Kuwait years later in his twenties, and “familial negativities through his return to Kuwait and depressions caused by the sense of belonging. In an interesting coincidence when he met Gassân, one of the closest friends of Jose’s father in the Philippines, he returned to his dream Paradise ’Kuwait”. The journey from Jesus who has known as “Arabo to “Jesus” started with great hope because he was born from a Kuwaiti father in his own near the Philippines and likened to Arabs alike. But perhaps more of the crisis in the Philippines is waiting for him in Kuwait. Because his father was killed during the years when the Iraqi army occupied Kuwait. Although his father's mother welcomed Jose at first, exclusionary attitude towards foreigners in Kuwait caused her to take a negative attitude towards here grandson. The work is a continuation of the tradition of novels of criticism of the Arab society that has been going on for almost a century. The fact that novel was able to make deep psychological analyzes with his comprehensible language and simple style without being ambiguous and to keep the tension alive by leaving the problems at the end of the episodes and thus to provide immersion in this way reinforced the fictional soundness of the work. The novel also presents fictional material within the Arab society for the researchers in the field of religion psychology and sociology of religion, in order to show how a non-Muslim feels amoung the Muslim society. (shrink)

No categories

Conceptions of Gender in Philosophy of Gender, Race, and Sexuality

Export citation

Bookmark

246

Il concetto di eros in Le deuxième sexe di Simone de Beauvoir.Sergio Volodia Marcello Cremaschi - 1976 - In Virgilio Melchiorre, Costante Portatadino, Alberto Bellini, Eliseo Ruffini, Mario Lombardo, Maria Teresa Parolini, Sergio Cremaschi, Roberto Nebuloni & Gianpaolo Romanato (eds.), Amore e matrimonio nel pensiero filosofico e teologico moderno. A cura di Virgilio Melchiorre. Milano: Vita e Pensiero. pp. 296-318..

1. The most original discovery in Beauvoir’s book is one more Columbus’s egg, namely that it is far from evident that a woman is a woman. That is, she discovers that a woman is the result of a process that made so that she is like she is. The paper discusses two aspects of the so-to-say ‘ideology’ inspiring the work. The first is its ideology in the proper, Marxian sense. My claim is that (...)

Jean-Paul Sartre in Continental Philosophy

Phenomenology in Continental Philosophy

Simone de Beauvoir in Continental Philosophy

Theories of Love in Philosophy of Gender, Race, and Sexuality

Hume: Philosophy of Religion in 17th/18th Century Philosophy

Export citation

Bookmark

6

The 'Naturalness' of Natural Religion.H. S. Harris - 1987 - Hume Studies 13 (1):1-29.

In lieu of an abstract, here is a brief excerpt of the content:THE 'NATURALNESS' OF NATURAL RELIGION Among Hume's philosophical works the Dialogues Concerning Natural Religion is unquestionably the easiest to read. One can easily imagine a precocious fifteen-year-old like Miss Jane Austen — who set herself to write her own History of England only a decade or so after Hume's death — coming upon the little volume that nephew David published, reading it with great excitement (and a steadily (...) rising intellectual fury), and recording the same verdict that Pamphilus offers us, but in much more 2 trenchant terms. we can also imagine her reading it again twenty years later, armed with an explanatory commentary like the one that Stanley Tweyman has now given us, and maintaining her position (this time in the more temperate terms of Pamphilus himself). For Miss Jane Austen at thirty-five had one of the most critically commonsensical minds of her time; and she was also a person of deep religious feeling. It is in defence of her feelings, rather than of my own, that this essay is written. For she was close enough to what I take to have been Hume's position to have agreed with it once she had understood it; I, on the other hand, am not. To claim that a meeting of minds between the Rector of Steventon' s daughter and the Scottish apostle of infidelity is even conceivable may seem ridiculous. Hume himself would never have thought it likely. But even if my estimate is unduly optimistic, it serves at least to underline the importance of Tweyman' s constructive commentary. For without Tweyman 's commentary, Jane Austen's reaction to the Dialogues would have been one of morally indignant, and quite categorical rejection at any age. With it to guide her, she would have been appreciative and sympathetic, even if she was still ultimately dissatisfied. (I hope to persuade those who admire them both, as I do, that David Hume and Jane Austen belonged to the same 'invisible Church'). To read the Dialogues is still relatively easy. We only have to know that we are listening to a conversation between educated men in a society where everyone professes (at least) to believe that the world they were born into was created by a God who is all-knowing and all-powerful, infinitely wise, infinitely just and good, and, above all, infinitely loving towards the only creatures in his world who are capable of recognizing what he has done for them. The Rector of Steventon's daughter would have had difficulty in appreciating the discussion properly, because she had some further, more specific, beliefs about God's relations with his beloved children. We have some (smaller) difficulties now, because we are far from believing so much (and many of us believe nothing of the sort at all). But to grasp what we are supposed to believe is not difficult; and once we know that, the conversation itself is easy to follow. Only once does it seem to get out of hand to the point of actual implausibility; and there are only three things about it that are genuinely puzzling. The conversation does not reach any conclusion — at least none that convinces us. We are not convinced because the obvious solution for the most pervasive of our three puzzles is the assumption that Philo, the speaker who appears to state an agreed conclusion, is only pretending. That he should pretend is quite right and proper for a modern philosophical dialogue. Augustine may have written straightforward expository (or 'dogmatic') dialogues; and Berkeley, following in the wake of some of Augustine's medieval imitators, may have managed to raise this form into the best imitation of a live discussion that has been achieved for the dogmatic dialogue in English. But the religious doctrine of these 'dogmatists' was orthodox. One glance at the fortunes of the great Italian dialogue writers — Bruno, Galileo, Campanella — is enough to teach us that it was not prudent to let one's own doctrine win openly when one was teaching against the Church. Jane Austen would certainly have adopted the hypothesis that Philo's professions of religious feeling are hypocritical throughout the discussion. She would have assumed that Cleanthes... (shrink)

Hume: Philosophy of Religion in 17th/18th Century Philosophy

Export citation

Bookmark

35

The 'Naturalness' Of Natural Religion.H. S. Harris - 1987 - Hume Studies 13 (April):1-29.

In lieu of an abstract, here is a brief excerpt of the content:THE 'NATURALNESS' OF NATURAL RELIGION Among Hume's philosophical works the Dialogues Concerning Natural Religion is unquestionably the easiest to read. One can easily imagine a precocious fifteen-year-old like Miss Jane Austen — who set herself to write her own History of England only a decade or so after Hume's death — coming upon the little volume that nephew David published, reading it with great excitement (and a steadily (...) rising intellectual fury), and recording the same verdict that Pamphilus offers us, but in much more 2 trenchant terms. we can also imagine her reading it again twenty years later, armed with an explanatory commentary like the one that Stanley Tweyman has now given us, and maintaining her position (this time in the more temperate terms of Pamphilus himself). For Miss Jane Austen at thirty-five had one of the most critically commonsensical minds of her time; and she was also a person of deep religious feeling. It is in defence of her feelings, rather than of my own, that this essay is written. For she was close enough to what I take to have been Hume's position to have agreed with it once she had understood it; I, on the other hand, am not. To claim that a meeting of minds between the Rector of Steventon' s daughter and the Scottish apostle of infidelity is even conceivable may seem ridiculous. Hume himself would never have thought it likely. But even if my estimate is unduly optimistic, it serves at least to underline the importance of Tweyman' s constructive commentary. For without Tweyman 's commentary, Jane Austen's reaction to the Dialogues would have been one of morally indignant, and quite categorical rejection at any age. With it to guide her, she would have been appreciative and sympathetic, even if she was still ultimately dissatisfied. (I hope to persuade those who admire them both, as I do, that David Hume and Jane Austen belonged to the same 'invisible Church'). To read the Dialogues is still relatively easy. We only have to know that we are listening to a conversation between educated men in a society where everyone professes (at least) to believe that the world they were born into was created by a God who is all-knowing and all-powerful, infinitely wise, infinitely just and good, and, above all, infinitely loving towards the only creatures in his world who are capable of recognizing what he has done for them. The Rector of Steventon's daughter would have had difficulty in appreciating the discussion properly, because she had some further, more specific, beliefs about God's relations with his beloved children. We have some (smaller) difficulties now, because we are far from believing so much (and many of us believe nothing of the sort at all). But to grasp what we are supposed to believe is not difficult; and once we know that, the conversation itself is easy to follow. Only once does it seem to get out of hand to the point of actual implausibility; and there are only three things about it that are genuinely puzzling. The conversation does not reach any conclusion — at least none that convinces us. We are not convinced because the obvious solution for the most pervasive of our three puzzles is the assumption that Philo, the speaker who appears to state an agreed conclusion, is only pretending. That he should pretend is quite right and proper for a modern philosophical dialogue. Augustine may have written straightforward expository (or 'dogmatic') dialogues; and Berkeley, following in the wake of some of Augustine's medieval imitators, may have managed to raise this form into the best imitation of a live discussion that has been achieved for the dogmatic dialogue in English. But the religious doctrine of these 'dogmatists' was orthodox. One glance at the fortunes of the great Italian dialogue writers — Bruno, Galileo, Campanella — is enough to teach us that it was not prudent to let one's own doctrine win openly when one was teaching against the Church. Jane Austen would certainly have adopted the hypothesis that Philo's professions of religious feeling are hypocritical throughout the discussion. She would have assumed that Cleanthes... (shrink)

Plato: Divided Soul in Ancient Greek and Roman Philosophy

Export citation

Bookmark

1 citation

363

Plato’s Metaphysical Development before Middle Period Dialogues.Mohammad Bagher Ghomi - manuscript

Regarding the relation of Plato’s early and middle period dialogues, scholars have been divided to two opposing groups: unitarists and developmentalists. While developmentalists try to prove that there are some noticeable and even fundamental differences between Plato’s early and middle period dialogues, the unitarists assert that there is no essential difference in there. The main goal of this article is to suggest that some of Plato’s ontological as well as epistemological principles change, both radically and fundamentally, (...)

Plato: Metaphysics, Misc in Ancient Greek and Roman Philosophy

Philosophy of Neuroscience in Philosophy of Cognitive Science

Export citation

Bookmark

Money as Media: Gilson Schwartz on the Semiotics of Digital Currency.Renata Lemos-Morais - 2011 - Continent 1 (1):22-25.

continent. 1.1 (2011): 22-25. The Author gratefully acknowledges the financial support of CAPES (Coordenação de Aperfeiçoamento do Ensino Superior), Brazil. From the multifarious subdivisions of semiotics, be they naturalistic or culturalistic, the realm of semiotics of value is a ?eld that is getting more and more attention these days. Our entire political and economic systems are based upon structures of symbolic representation that many times seem not only to embody monetary value but also to determine it. The connection (...)

Markets in Philosophy of Social Science

Export citation

Bookmark

169

Is Science Neurotic?Nicholas Maxwell - 2004 - London: World Scientific.

In this book I show that science suffers from a damaging but rarely noticed methodological disease, which I call rationalistic neurosis. It is not just the natural sciences which suffer from this condition. The contagion has spread to the social sciences, to philosophy, to the humanities more generally, and to education. The whole academic enterprise, indeed, suffers from versions of the disease. It has extraordinarily damaging long-term consequences. For it has the effect of preventing us from developing (...)

$92.42 used $207.98 new View on Amazon.com

Ancient Greek and Roman Philosophy of Mathematics in Ancient Greek and Roman Philosophy

Export citation

Bookmark

2 citations

36

Pappus Of Alexandria And The Mathematics Of Late Antiquity. [REVIEW]Ali Behboud - 2002 - Isis 93:102-103.

Greek mathematics is usually seen as having reached its height in a “golden age” around 300 b.c., after which it declined, reaching a rather sad stage in late antiquity. In this latter period Pappus of Alexandria stands out as one of the last competent mathematicians, although even his Mathematical Collection has been valued by historians mainly for its wealth of information on earlier mathematical achievements. In her readable book, Serafina Cuomo sets out to correct the conventional view of mathematics in (...) late antiquity: her general goal is “to show that the mathematics of late antiquity deserves a place both in the history of science and in the history of antiquity” . To that end she focuses on Pappus's Collection, for which she attempts “to produce a historical analysis … and at the same time to explore its wider cultural contexts” . Thus her text is not intended primarily as a discussion of the mathematics contained in the Collection; instead Cuomo looks into the historical circumstances in which Pappus produced this work and the image he wanted to convey both of mathematics and of himself.The first chapter presents some general background on the public's perception of mathematics and its practitioners in late antiquity. Emphasizing evidence “apart from what we find in the books of the famous mathematicians” , Cuomo looks at astrological treatises such as the Mathesis by Julius Firmicus Maternus and considers the social and fiscal status of various “technical” professions, such as those of land surveyor, architect, and public administrator. She uses Diocletian's edict on wages and salaries and examines the role of mathematics in education to show that, “far from being invisible or confined to ivory towers” , mathematics was perceived as an integral part of life and regarded positively. All this material is very interesting, but how relevant is it? Cuomo's broadening of the perspective to include more than just the works of famous mathematicians is certainly commendable. But should one equate the mere skill of calculating with numbers, or even that of applying some “higher” mathematics, with theoretical, philosophical, mathematical thought? Of course, Cuomo is aware of this problem. Taking it to be irrelevant for her purpose, she makes a good point: claiming affiliation with mathematics to enhance one's status, as those professional practitioners would do, presupposes a positive image of mathematics among the public . Nevertheless, such evidence would probably not have swayed previous historians' opinion of the decline of mathematics in late antiquity.Chapters 2–4 are devoted to Book 5 of the Collection, which covers isoperimetric problems and Platonic solids; Book 8, on mechanics; Book 3, on cube duplication; and Book 4, on special curves and their classification. In Chapter 2 Cuomo argues that Pappus used the widely known problems discussed in Book 5 to address a general audience so as to promote mathematics and show that “mathematicians are better qualified than philosophers … to talk about isoperimetry and the five Platonic bodies” . At the same time, pointing out the complementarity of mathematics and mechanics , Pappus stresses the usefulness of mathematics in educational and material matters. In Chapter 4 Cuomo examines how Pappus, addressing experts, “marks out his territory within the mathematical field itself” .In the final chapter Cuomo tries “to get a clearer grasp of Pappus' mathematical agenda” . She concludes that Pappus is not just a compiler admiring the past; rather, he selected his subjects and manipulated the mathematical tradition to serve his own immediate goals in the present.This book contains an abundance of interesting historical material, although, regrettably, the mathematical examples are only roughly sketched. Cuomo shows that we can learn much from looking at Pappus's Collection in its own right. Her book deserves careful study. (shrink)

History of Mathematics in Philosophy of Mathematics

French Philosophy in European Philosophy

Export citation

Bookmark

What is a Compendium? Parataxis, Hypotaxis, and the Question of the Book.Maxwell Stephen Kennel - 2013 - Continent 3 (1):44-49.

Writing, the exigency of writing: no longer the writing that has always (through a necessity in no way avoidable) been in the service of the speech or thought that is called idealist (that is to say, moralizing), but rather the writing that through its own slowly liberated force (the aleatory force of absence) seems to devote itself solely to itself as something that remains without identity, and little by little brings forth possibilities that are (...)

Export citation

Bookmark

174

Privacy, Democracy and Freedom of Expression.Annabelle Lever - 2015 - In Beate Roessler & Dorota Mokrosinska (eds.), The Social Dimensions of Privacy. Cambridge University Press. pp. 67-69.

Must privacy and freedom of expression conflict? To witness recent debates in Britain, you might think so. Anything other than self-regulation by the press is met by howls of anguish from journalists across the political spectrum, to the effect that efforts to protect people’s privacy will threaten press freedom, promote self-censorship and prevent the press from fulfilling its vital function of informing the public and keeping a watchful eye on the activities and antics of the powerful.[Brown, 2009, 13 January]1 (...) Effective protections for privacy, from such a perspective, inevitably pose a threat to democratic government via the constraints that they place on the press. Such concerns with privacy must be taken seriously by anyone who cares about democratic government, and the freedom, equality and wellbeing of individuals. But if it is one thing to say that privacy and freedom of expression cannot always be fully protected, it is another to suppose that protections for the one must always come at the expense of the other. After all, the economics of contemporary politics and journalism would seem to be partly responsible for our difficulties in protecting personal privacy while sustaining robust and informative forms of public discourse. [Moore, 2010, 10 -141]2 Most newspapers are loss-making businesses and the need to reduce those losses and, if possible, to turn a profit, make investigative journalism an increasingly expensive proposition as compared to both “comment” and more or less elevated forms of gossip. At the same time, politics has increasingly become the prerogative of a narrow group of people with access to the large sums of money necessary successfully to compete for high office. In those circumstances, the need for critical scrutiny is as important as it is difficult. Revising our ideas about privacy and its protection cannot alone reduce the tensions between freedom of expression and personal privacy typical of our societies, necessary though such revision may be. Moreover, this paper can only touch on some aspects of the ways in which we need to rethink our interests in privacy, in order adequately to reflect people’s diverse interests in freedom of expression, and the important role of a free press to democratic government. Nonetheless, I hope to suggest ways of thinking about people’s claims to privacy which can be generalised fairly readily, and can help us to think constructively about the nature, causes and solutions to some important social and political problems, even if, in its nature, philosophical analysis rarely tells us what to do. More specifically, this paper argues that people are entitled to keep some true facts about themselves to themselves, should they so wish, as a sign of respect for their moral and political status, and in order to protect themselves from being used as a public example in order to educate or to entertain other people. The “outing” - or non-consensual public disclosure - of people’s health records or status, or their sexual behaviour or orientation is usually unjustified, even when its consequences seem to be beneficial. Indeed, the paper claims, the reasons to reject outing, as inconsistent with democratic commitments to freedom and equality, are reasons to insist on the importance of privacy to freedom of expression. While a free press is of the utmost importance to democratic government, it is not identical with the free expression of individuals and, on occasion, the former may have to be constrained in order to protect the latter. [Barendt, 2007, 231]. Hence, the paper concludes, we should distinguish the claims of individuals to publish reports about their lives – even if this necessarily involves revealing the private lives of others – from journalistic claims to publish information about the sex lives of consenting adults. I will start by briefly situating my argument within a democratic approach to privacy, before using the “outing” of Oliver Sipple to examine people’s claims to privacy and their implications for freedom of expression and of the press. I will be assuming that some forms of privacy are legitimate, in order to focus more closely on the question of what information, if any, people may keep to themselves. (shrink)

Ethics in Value Theory, Miscellaneous

Freedom and Liberty in Social and Political Philosophy

Government and Democracy in Social and Political Philosophy

Rights in Social and Political Philosophy

Subjective and Objective Reasons in Philosophy of Action

Export citation

Bookmark

1 citation

444

On the Presence of Educated Religious Beliefs in the Public Sphere.Gheorghe-Ilie Farte - 2015 - Argumentum. Journal of the Seminar of Discursive Logic, Argumentation Theory and Rhetoric 13 (2):146-178.

Discursive liberal democracy might not be the best of all possible forms of government, yet in Europe it is largely accepted as such. The attractors of liberal democracy (majority rule, political equality, reasonable self-determination and an ideological framework built in a tentative manner) as well as an adequate dose of secularization (according to the doctrine of religious restraint) provide both secularist and educated religious people with the most convenient ideological framework. Unfortunately, many promoters of ideological secularization take too strong a (...)

Communication in Social Sciences

Ethics of Belief in Epistemology

Political Science in Social Sciences

Rational Requirements in Epistemology

History of Biology in Philosophy of Biology

Export citation

Bookmark

1 citation

31

Biologists and the Promotion of Birth Control Research, 1918-1938.Merriley Borell - 1987 - Journal of the History of Biology 20 (1):51-87.

In spite of these efforts in the 1920s and 1930s to initiate ongoing research on contraception, the subject of birth control remained a problem of concern primarily to the social activist rather than to the research scientist or practicing physician.80 In the 1930s, as has been shown, American scientists turned to the study of other aspects of reproductive physiology, while American physicians, anxious to eliminate the moral and medical dangers of contraception, only reluctantly accepted birth control as falling within (...)

Reproductive Ethics in Applied Ethics

Philosophy of Teaching in Philosophy of Social Science

Export citation

Bookmark

11 citations

Bang Bang - A Response to Vincent W.J. Van Gerven Oei.Jeremy Fernando - 2011 - Continent 1 (3):224-228.

On 22 July, 2011, we were confronted with the horror of the actions of Anders Behring Breivik. The instant reaction, as we have seen with similar incidents in the past—such as the Oklahoma City bombings—was to attempt to explain the incident. Whether the reasons given were true or not were irrelevant: the fact that there was a reason was better than if there were none. We should not dismiss those that continue to cling on to the initial (...)

Ethics in Value Theory, Miscellaneous

Export citation

Bookmark

17

The Ethics of Teaching and The Emergence of MOOCs: Should Philosophers Support the MOOC?Robert Paul Churchill - 2014 - Philosophy in the Contemporary World 21 (1):26-40.

MOOCS, or massive, online, and open courses aheady have made a major impact on college education. They are touted as a means of developing the best educational products most efficiently and to the widest possible audiences. Of several reasons for concern about MOOCs, however, one briefly considered here isthe contribution MOOCs might make to the decline of the professoriate. The major issue I discuss pertains to the way we ought to understand the ethics of teaching. While promoters of MOOCs (...)

Professional Ethics in Applied Ethics

Social and Political Philosophy

Export citation

Bookmark

11

Faith in Law: Essays in Legal Theory.Peter Oliver, Sionaidh Douglas-Scott & Victor Tadros - 2000 - Hart Publishing.

This collection of essays explore the long-standing,intricate relationship between law and faith. Faith in this context is to be read in the broadest sense, as extending beyond religion to embrace the knowledge, beliefs, understandings and practices which are at work alongside the familiar and seemingly more reliable, trusted and relatively certain content and conventionally accepted methods of law and legal reasoning. The essays deal with three broad themes. The first concerns the extent to which faith should be involved in (...)

The Nature of Law and Legal Systems in Philosophy of Law

$14.96 used $89.97 new View on Amazon.com

Export citation

Bookmark

16

Martin Luther and Buddhism: The Aesthetics of Suffering (review).Paul O. Ingram - 2006 - Buddhist-Christian Studies 26 (1):235-237.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Martin Luther and Buddhism: The Aesthetics of SufferingPaul O. IngramMartin Luther and Buddhism: The Aesthetics of Suffering. By Paul S. Chung. Eugene, OR: Wipf and Stock Publishers, 2002. 434 pp.As a member of the Lutheran community (Evangelical Lutheran Church in America), I am struck by the fact that Lutheran theologians—referred to as "teaching theologians" when employed by Lutheran seminaries—seem little interested in religious pluralism in general and (...) interreligious dialogue in particular. There are important exceptions, of course, one being Donald Luck of Trinity Lutheran Seminary in Ohio. And the most intense and coherent dialogue between Christians and Muslims now taking place in the United States is located at Luther Seminary in St. Paul, Minnesota. But by and large, Lutheran theology seems unengaged with the realities of religious pluralism. Rather than dialogue, "missionology" is the focus of most Lutheran theological encounter with the world religions, which means that most Lutheran conversation with religious pluralism is best characterized as monologue.It's different for most Lutherans sitting in the pews of local congregations. Most lay persons understand that they must live their faith contextualized by their religiously plural neighborhoods. Lutheran laity are interested the religious practices and worldviews of their neighbors because they are in contact with their neighbors everyday. They desire to meet and know the religious "other" not as "other," but as fellow human beings seeking to live in community. My distinct impression, gained [End Page 235] from teaching adult education courses in local congregations (mostly Lutheran and other mainline denominations), is that Christian lay people are usually miles ahead of their pastors, denominational leaders, and teaching theologians in their encounter with the realities of religious pluralism and their desire for dialogue. For these reasons, Paul S. Chung's book, Martin Luther and Buddhism, is important, and I hope it will be the beginning of specifically Lutheran dialogue with the Buddhist tradition. Again, as a Lutheran, I can only say, "It's about time."Chung's goal is twofold: (1) engaging in critical dialogue with the theology of Martin Luther, and (2) Asian pluralistic theology of religions. Specifically, the author, himself a Korean Lutheran pastor and theologian, places Luther's theology of the Cross in dialogue with Buddhist understanding of suffering (duh.kha). His thesis is that what Christianity and Buddhism have in common is their understanding of suffering, albeit each tradition having different approaches and "solutions" to universal suffering. Accordingly, rereading Luther's theology of the Cross in dialogue with Buddhism's take on suffering, its causes, and its resolution is the center of Chung's hermeneutical approach to Luther.Surely, Chung is on the right track. Buddhism's focus on the experience of universal suffering and its resolution is one of its defining features. Chung's reason for placing Luther's theology of the Cross in dialogue with Buddhism lies mainly in the fact that Luther focused on the suffering of God on the cross incarnated in the suffering of the historical Jesus, which he placed in direct contrast to the "theology of glory" of medieval scholastic theology. Chung's claim is that Luther's understanding of divine suffering is a "liberation theology" that needs be contextualized by contemporary struggle for social, economic, ecological, and women's liberation from systemic structures of injustice. Because justice issues are not religion-specific, Luther's theology of the Cross in socially engaged dialogue with Buddhism should be a source of liberation for both Christians and Buddhists.Chung's work stands in a long line of Asian Christians seeking to translate Christian teachings and practices into the religious traditions foundational to Asian cultures, in Chung's case Korean Buddhism and, to some degree, Confucianism. One immediately thinks of Aloysius Pieris's dialogue with Buddhism in Sri Lanka, Seiichi Yagi and Masaaki Honda's appropriation of Mahayana doctrines in their attempts to relate Christian faith to Japanese cultural experience, or Raimundo Panikkar's interpretation of Christian faith through the lenses of Hinduism and Buddhism. All ofthese theologians note that Anglo-European intellectual and cultural traditions are not easily translatable into Asian cultural experience. Because Western forms of Christian tradition are foreign to Asian cultural values... (shrink)

Buddhism in Philosophy of Religion

Export citation

Bookmark

The Poetry of Jeroen Mettes.Samuel Vriezen & Steve Pearce - 2012 - Continent 2 (1):22-28.

continent. 2.1 (2012): 22–28. Jeroen Mettes burst onto the Dutch poetry scene twice. First, in 2005, when he became a strong presence on the nascent Dutch poetry blogosphere overnight as he embarked on his critical project Dichtersalfabet (Poet’s Alphabet). And again in 2011, when to great critical acclaim (and some bafflement) his complete writings were published – almost five years after his far too early death. 2005 was the year in which Dutch poetry blogging exploded. That year saw the (...)

Poetry in Aesthetics

Export citation

Bookmark

36

Rosalind Krauss, David Carrier, and Philosophical Art CriticismRosalind Krauss and American Philosophical Art Criticism: From Formalism to beyond Postmodernism.Daniel A. Siedell & David Carrier - 2004 - Journal of Aesthetic Education 38 (2):95.

In lieu of an abstract, here is a brief excerpt of the content:The Journal of Aesthetic Education 38.2 (2004) 80-87 [Access article in PDF] The Beauty of Henri Matisse David Carrier Because beauty has for a long time now been politically incorrect (at least among certain influential critics and academic historians) the art of Henri Matisse has recently suffered from a kind of benign neglect. His goals were luxury, calm, and voluptuousness, not social critique. He painted female nudes, (...) and was preoccupied with artistic tradition. Celebrated in his own lifetime, he died a rich man. Matisse's famous identification of the work of art with a good armchair is another provocation. His paintings, after all, are very expensive armchairs. Liberated from any vital connection with everyday life, they often seem merely escapist. In her recent book, On Beauty and Being Just, Elaine Scarry remarks, "Matisse never hoped to save lives. But he repeatedly said that he wanted to make paintings so serenely beautiful that when one came upon them, suddenly all problems would subside."1 That some of Matisse's paintings succeed in being serenely beautiful seems self-evident to Scarry, to me, and to a great many other art lovers. What is perhaps worth exploring at greater length, however, is precisely how Matisse's paintings succeed in achieving their unfashionable goal. What is it that makes the work of Matisse so serenely beautiful?To start, consider The Painter and His Model (1918-1921), made just after his move from Paris to Nice. Like other works from this period of his career, this picture raises special problems, even for many commentators who admire his earlier experimentation. At the left, we see the painter working on a canvas of a nude. "Expression, for me," Matisse wrote, "does not reside in passions glowing in a human face."2 Like most of his models, this one appears expressionless. She poses at the center of the picture, beneath a window that admits the light filling the room. A flowering palm, a symbol of fertility, is the only object visible from the world outside the studio.Leaving behind his family and the luxury of his Paris home, Matisse lived and worked in a small room like this one. The entire picture is filled [End Page 80] with patterns — a red tablecloth on the left, orange wallpaper on the right, blue stripes on the painter's shirt, a red grid on the floor. A dark painting hangs above flowers on the table. The Painter and His Model shows the artist hard at work, but the composition appears effortlessly spontaneous. Matisse, who lived only to paint during his time in Nice, concealed the endless effort required to make his beautiful pictures. A man from North France, he discovered the power of light. There is nothing special about this room, but under the spell of his model Matisse makes it appear ravishing. Intense Mediterranean sunlight transforms ordinary patterns into a world of visual luxury.We know that The Painter and His Model is beautiful because we get great pleasure seeing the model in the golden room. Her skin is close in tone to, or in harmony with the colors of the walls; her curves harmonize with the two vases, and play against the spreading linear grids. As we move our eyes easily from the model to the entire picture, we experience a kind of sublimated erotic pleasure. In "Notes of a Painter," Matisse gave an apt description of his approach in The Painter and His Model. Suppose I want to paint a woman's body: first of all I imbue it with grace and charm, but I know that I must give something more. I will condense the meaning of this body by seeking its essential lines. The charm will be less apparent at first glance, but it must eventually emerge from the new image which will have a broader meaning, one more fully human. (MA, 36) He does not use the word "beauty," but speaks instead about expression and harmony. When he published this manifesto, Matisse was painting very different sorts of pictures — portraits, scenes of nudes in utopian settings, and... (shrink)

Literary Interpretation in Aesthetics

Export citation

Bookmark

29

Rationing, racism and justice: advancing the debate around ‘colourblind’ COVID-19 ventilator allocation.Harald Schmidt, Dorothy E. Roberts & Nwamaka D. Eneanya - 2022 - Journal of Medical Ethics 48 (2):126-130.

Withholding or withdrawing life-saving ventilators can become necessary when resources are insufficient. In the USA, such rationing has unique social justice dimensions. Structural elements of dominant allocation frameworks simultaneously advantage white communities, and disadvantage Black communities—who already experience a disproportionate burden of COVID-19-related job losses, hospitalisations and mortality. Using the example of New Jersey’s Crisis Standard of Care policy, we describe how dominant rationing guidance compounds for many Black patients prior unfair structural disadvantage, chiefly due to the way creatinine (...)

Biomedical Ethics in Applied Ethics

Export citation

Bookmark

15 citations

42

Being Virtuous and Prosperous: SRI’s Conflicting Goals.Benjamin J. Richardson & Wes Cragg - 2010 - Journal of Business Ethics 92 (S1):21-39.

Can SRI be a means to make investors both virtuous and prosperous? This paper argues that there can be significant tensions between these goals, and that SRI (and indeed all investment) should not allow the pursuit of maximizing investment returns to prevail over an ethical agenda of promoting social and economic justice and environmental protection. The discourse on SRI has changed dramatically in recent years to the point where its capacity to promote social emancipation, (...)

Business Ethics in Applied Ethics

Financial Ethics in Applied Ethics

Export citation

Bookmark

14 citations

5

The practice of psychological well-being education model for poor university students from the perspective of positive psychology.Ling Luo - 2022 - Frontiers in Psychology 13.

Poor university students are a special group. Social development provides many positive factors for poor university students’ personality and psychological development, but negative factors are also accompanied by them, which affect the psychological health of poor university students. University students are in a period of rapid physical and mental development, and it is an important issue that colleges and universities need to solve psychological well-being education. We hope to find out the aspects that can be (...)

Cognitive Sciences

17th/18th Century Philosophy

Export citation

Bookmark

24

Bernard Mandeville and the Therapy of "The Clever Politician".Harold John Cook - 1999 - Journal of the History of Ideas 60 (1):101.

In lieu of an abstract, here is a brief excerpt of the content:Bernard Mandeville and the Therapy of “The Clever Politician”Harold J. CookAs the institutional authority of the learned physicians of Augustan London waned, new threats to the classical foundations of medical practice appeared. 1 Patients had more freedom to chose from a variety of practitioners and practices, giving both consumer demand and the advertising skills of suppliers an even more powerful hand in medical affairs. While the burgeoning medical marketplace (...) developed mostly because of the profound socio-economic and political changes of the late Stuart period, intellectual transformations were at play, too. The new science appeared to encourage empiricism and the development of new remedies based on experimentation, devaluing university education in medical classics, but conversely the new science could strengthen physicians’ claims to superiority over mere patients and practitioners. Medical materialists, for instance, could turn the classical advisor/client relationship into that of an expert contolling a passive recipient (patient) for his or her own good.One contemporary debate that shows the implications of materialism for medical relationships is the theory of the passions. The passions linked mind and body. According to most classical accounts, one could (or should) control the passions by applying reason, resulting in both a virtuous and a healthy life. But according to a strong version of materialism, the mind could not hope to control the passions. A doctor therefore could no longer appeal to patients’ reason; rather, he had to manipulate the patient’s passions for his or her own good. Hence for a materialist, the doctor was not an adviser to the patient but an expert therapist, not a teacher of health and virtue but a “clever politician” who ordered bodily passions. Some versions of the new science, then, favored [End Page 101] the expertise of physicians while undermining older views about learned authority. Such an outlook is clear in the work of Dr. Bernard Mandeville, whose famous Fable of the Bees shows how the “clever politician” played on passions to make the body politic run smoothly. Mandeville held coherent views on politics, economics, moral philosophy, and medicine. Like many doctors of his time, he fought to establish his expertise in the new science. His views are expressed most clearly in the theory of the passions. By examining his discussion of the passions in both his social commentary and his medical dialogues, we can note similarities among his various writings and glimpse one of his fundamental positions on medicine and humanity.The Fable and its CriticsTo many English minds of the early eighteenth century, no one exemplified materialism’s threat better than Dr. Bernard Mandeville. Mandeville’s famous slogan, the subtitle of his Fable of the Bees—“private vices, public benefits”—seemed to epitomize materialism’s inherent immorality. The book seemed to argue that what most people recognized as human vices were the main engines of the collective good. Mandeville’s famous book pictured human nature as animalistic, in which the passions held sway over reason. In Mandeville’s world, it appeared, reason became little more than the ability to rationalize, the instrument of hypocrisy, merely letting people cover their true motives (grounded as they were in the passions) with empty words pretending to more exalted ends.His Fable had begun as a little, anonymous, satirical poem in 1705, titled “The Grumbling Hive: or, Knaves Turn’d Honest.” It began by speaking of “A Spacious Hive well stockt with Bees, / That liv’d in Luxury and Ease.” Many of the bees were knaves, with no calling free of deceit, but while “every Part was full of Vice, / Yet [was] the whole Mass a Paradise; /... Such were the Blessings of that State; / Their Crimes conspir’d to make them Great.” Avarice, prodigality, luxury, pride, envy, vanity, folly, fickleness, and inconstancy employed millions, encouraging ingenuity and industry and creating pleasures and comforts “To such a Height, the very Poor / Liv’d better than the Rich before.” But many of the thriving bees complained, shouting for honesty and virtue. When Jove “rid / The bawling Hive of Fraud,” economic collapse followed, with the consequent end of arts and sciences as well; population declined; the hive’s territory decreased; and the remaining bees toiled long and... (shrink)

Bernard Mandeville in 17th/18th Century Philosophy

History of Western Philosophy

Philosophy of Education in Philosophy of Social Science

Export citation

Bookmark

4 citations

32

The future of educational research in the context of the social sciences: A special case?Rosemary Deem - 1996 - British Journal of Educational Studies 44 (2):143-158.

The paper examines the future prospects for educational research as conducted in UK universities and colleges of higher education in the light of current general changes in the organisation, funding and culture of higher education, and in respect of specific changes in the initial and in service training of teachers. It includes a critical examination of the claim made by some educational researchers that their research constitutes a special case, differentiated from other social science and humanities (...)

Export citation

Bookmark

2 citations

65

The Rule of Law and its Limits.Andrei Marmor - 2004 - Law and Philosophy 23 (1):1-43.

"[W]e must focus on what legalism, per se, means, and then ask why is it a good thing to have. Not less importantly, however, we must also realize that legalism can be excessive. Even if the rule of law is a good thing, too much of it may be bad. So the challenge for a theory of the rule of law is to articulate what the rule of law is, why is it good, and to what extent." "[T]he essense (...)

Legal Process in Philosophy of Law