The Victorian period in Britain was an “age of reform.” It is therefore not surprising that two of the era’s most eminent intellects described themselves as reformers. Both William Whewell and John Stuart Mill believed that by reforming philosophy—including the philosophy of science—they could effect social and political change. But their divergent visions of this societal transformation led to a sustained and spirited controversy that covered morality, politics, science, and economics. Situating their debate within the larger context of (...) Victorian society and its concerns, _Reforming Philosophy_ shows how two very different men captured the intellectual spirit of the day and engaged the attention of other scientists and philosophers, including the young Charles Darwin. Mill—philosopher, political economist, and Parliamentarian—remains a canonical author of Anglo-American philosophy, while Whewell—Anglican cleric, scientist, and educator—is now often overlooked, though in his day he was renowned as an authority on science. Placing their teachings in their proper intellectual, cultural, and argumentative spheres, Laura Snyder revises the standard views of these two important Victorian figures, showing that both men’s concerns remain relevant today. A philosophically and historically sensitive account of the engagement of the major protagonists of Victorian British philosophy, _Reforming Philosophy_ is the first book-length examination of the dispute between Mill and Whewell in its entirety. A rich and nuanced understanding of the intellectual spirit of Victorian Britain, it will be welcomed by philosophers and historians of science, scholars of Victorian studies, and students of the history of philosophy and political economy. (shrink)

A philosophically and historically sensitive account of the engagement of the major protagonists of Victorian British philosophy, Reforming Philosophy considers the controversies between William Whewell and John Stuart Mill on the topics of science, morality, politics, and economics. By situating their debate within the larger context of Victorian society and its concerns, Laura Snyder shows how two very different men—Whewell, an educator, Anglican priest, and critic of science; and Mill, a philosopher, political economist, and parliamentarian—reacted to the challenges (...) of their times, each seeking to reform science as a means of reforming society as a whole. The first book-length examination of the dispute between Mill and Whewell in its entirety, Reforming Philosophy provides a rich and nuanced understanding of the intellectual spirit of Victorian Britain and will be welcomed by philosophers and historians of science, scholars of Victorian studies, and students of the history of philosophy and political economy. (shrink)

In a recent issue of this journal René van Woudenberg meditated “on the question what ‘aspects’ and ‘functions’, within the bounds of CP 1, are supposed to be.”2 This meditation demands a reaction. The purpose of this paper is to “shed … at least some light on the question which … of the two is the more intelligible and useful notion”. Its aim is “not to discuss any theory about modal aspects … but to establish what the phenomena are that (...) such theories are about.” I believe that the paper does not succeed in its goal. My response is divided in two parts. First I will discuss some of the arguments that Van Woudenberg uses in his analysis of the possible ways to understand both ‘aspects’ and ‘functions’. In this part I will try to show that the arguments used do not achieve what the paper aims at. In a second part I will discuss some deeper issues that are at stake. Here I will argue that it is not possible to understand the idea of ‘aspects’ or ‘functions’ apart from the philosophical paradigm of which it is a part. In fact, I will try to show that Van Woudenberg’s analysis depends upon a theoretical conception that is basically different from that of reformational philosophy as conceived by Dooyeweerd and Vollenhoven. Ultimately, what might be at stake is the question how Christians should pursue philosophy. Is it possible to translate the basic concepts of reformational philosophy into those of mainstream analytical philosophy without the former loosing their critical intent? (shrink)

On the basis of an initial reference to a number of critical appraisals of H. Dooyeweerd’s philosophy, this article proceeds by provisionally focusing on the image of Franz Xavier Von Baader1 — who was intellectually active during the first part of the nineteenth century — in secondary literature . The main concern, however, is to enter into a more detailed evaluation of the claim made by J.G. Friesen,2 namely that all the basic systematic insights and distinctions found in the (...) philosophy of Herman Dooyeweerd are already present in the thought of Von Baader. That Dooyeweerd was indeed influenced by numerous philosophers and philosophical insights spanning the entire history of philosophy is beyond doubt. However, that there is any direct influence on his thought from Von Baader cannot be substantiated on the basis of the available sources even though it is not unlikely that he might have been aware of the existence of Von Baader. Both the quotations used by Friesen in support of his thesis and an extensive reading of the original Collected Works of Von Baader serve as a basis for the assessment of the claims made by Friesen. In fact, there are a number of philosophical distinctions found in the original works of Von Baader that, considered in isolation, are much closer to views of Dooyeweerd. However, once these are placed within the context of Von Baader’s thought, the striking and significant distance between the thought of Von Baader and Dooyeweerd once again become apparent. (shrink)

This paper describes the young Leibniz's strategy for combining aspects of Aristotelian metaphysics with the new mechanical account of nature, presents the main steps he took to that synthesis, and claims that he never wavered from its basic elements.

Reformational philosophy rests on the ideas of nineteenth-century educator, church leader, and politician Abraham Kuyper, and it emerged in the early twentieth century among Reformed Protestant thinkers in the Netherlands. Combining comprehensive criticisms of Western philosophy with robust proposals for a just society, it calls on members of religious communities to transform harmful cultural practices, social institutions, and societal structures. Well known for his work in aesthetics and critical theory, Lambert Zuidervaart is a leading figure in contemporary (...) reformational philosophy. In Religion, Truth, and Social Transformation – the first of two volumes of original essays from the past thirty years – he forges new interpretations of art, politics, rationality, religion, science, and truth. In dialogue with modern and contemporary philosophers, among them Immanuel Kant, G.F.H Hegel, Martin Heidegger, Theodor Adorno, Jürgen Habermas, and reformational thinkers such as Herman Dooyeweerd, Dirk Vollenhoven, and Hendrik Hart, Zuidervaart explains and expands on reformational philosophy’s central themes. This interdisciplinary collection offers a normative critique of societal evil, a holistic and pluralist conception of truth, and a call for both religion and science to serve the common good. Illustrating the connections between philosophy, religion, and culture, and daring to think outside the box, Religion, Truth, and Social Transformation gives a voice to hope in a climate of despair. (shrink)

My view on what I see as the predicament of Christian philosophy in ethics has been shaped by a number of experiences. I will first share with you some of these experiences, to give you an impression of the background against which this article has been written.

What good is art? What is the point of a university education? Can philosophers contribute anything to social liberation? Such questions, both ancient and urgent, are the pulse of reformational philosophy. Inspired by the vision of the Dutch religious and political leader Abraham Kuyper, reformational philosophy pursues social transformation for the common good. In this companion volume to Religion, Truth, and Social Transformation, Lambert Zuidervaart presents a socially engaged philosophy of the arts and higher education. Interacting with (...) the ideas of leading Kuyperian thinkers such as Calvin Seerveld and Nicholas Wolterstorff, Zuidervaart shows why renewal in the arts needs to coincide with political and economic transformation. He also calls for education and research that serve the common good. Deeply rooted in reformational philosophy, his book brings a fresh and inspiring voice to current discussions of religious aesthetics and Christian scholarship. Art, Education, and Cultural Renewal is a testament to the practical and intellectual richness of a unique religious tradition, compelling in its call for social solidarity and cultural critique. (shrink)

Objectivity in the sciences is a much-touted yet problematic concept. It is sometimes held up as characterising scientific knowledge, yet operational definitions are diverse and call for such paradoxical genius as the ability to see without a perspective, to predict repeatability, to elicit nature’s own self-revelation, or to discern the structure of reality with inerrancy. Here we propose a positive and general definition of objectivity based on work in the Reformational philosophy tradition. We recognise a suite of relation-frames–ways in (...) which things function and relate to each other, which can be analytically distinguished in the process of conceptual abstraction. These relation-frames also ground the diverse aspects of scientific analysis within which relationships and properties may be abstracted from entities and systems. We argue that objectivity can be understood as characteristic of representations that attempt to portray a subject in an earlier relation-frame than that in which it characteristically functions. In short, objectivity is projection. This proposal is exemplified from mathematics and the natural sciences and some possible objections to it are considered, as well as its extension to the social sciences. (shrink)

In this book the analysis of the relationship between Whewell and Mill is extended from the theme of induction, the topic the author starts with, to the comparison between the two projects of an overall reform of knowledge. These programmes announce themselves to the general public as proclamations of war for or against the academic, political and religious establishment; however, when viewed from the inside, they more or less consciously share very similar objectives. This applies both to the scientific method (...) and to ethics and politics. (shrink)

Andree Troost, What is Reformational Philosophy? An Introduction to the Cosmonomic Philosophy of Herman Dooyeweerd.

The 19th-century philosopher John Stuart Mill is widely regarded as one of history’s leading proponents of inductive science and of political liberty. Yet, oddly, philosophers working in his train have been remarkably unsuccessful in saying exactly what is wrong with the scientific skepticism or the political tyrannies of the past one hundred and fifty years. Is it possible that Mr. Mill was not such a good guy after all? … I recommend the book to anyone interested in a scholarly treatment (...) of Victorian England, of 19th-century science, of the history of scientific method, of the philosophy of induction, or of the underappreciated historian and philosopher William Whewell. For anyone who thinks John Stuart Mill was a champion of commonsense realism, inductive science, or individual liberty, the book is a must-read. (shrink)

In this paper I argue that the influence of Lutheran and Calvinist theology on the philosophy of the seventeenth and eighteenth centuries is the reconception and consequent curtailment of the power and role of language in philosophical thought. Prior to this influence, ethics is the basis for pre-Reformation philosophy, in that it entails a basic teleological conception of human nature upon which other branches of philosophical thought are based. Thus the primary objective of pre-Reformation philosophy is the (...) justification of humanity, the laying out of how humanity might become right, complete, balanced, and just. What allows humanity to achieve its own good by seeking out the good in nature is language and the ability to wield it. The conclusion drawn is that philosophy prior to the Reformation is the justification of humanity as language. (shrink)

In this paper I argue that the influence of Lutheran and Calvinist theology on the philosophy of the seventeenth and eighteenth centuries is the reconception and consequent curtailment of the power and role of language in philosophical thought. Prior to this influence, ethics is the basis for pre-Reformation philosophy, in that it entails a basic teleological conception of human nature upon which other branches of philosophical thought are based. Thus the primary objective of pre-Reformation philosophy is the (...) justification of humanity, the laying out of how humanity might become right, complete, balanced, and just. What allows humanity to achieve its own good by seeking out the good in nature is language and the ability to wield it. The conclusion drawn is that philosophy prior to the Reformation is the justification of humanity as language. (shrink)

This article is guided by principles and practices of bioethics and public health ethics focused on health care reform within the context of promoting Optimal Health. The Tuskegee University National Center for Bioethics in Research and Health Care is moving beyond the traditions of bioethics to incorporate public health ethics and Optimal Health. It is imperative to remember the legacy of the ill-fated research entitled Tuskegee Study of Untreated Syphilis in the Negro Male. Human participant research and health care must (...) be connected to principles of bioethics and public health ethics if the Affordable Care Act is expected to positively impact on the health of people living in the United States. Optimal Health describes a strategy to achieve individual and population health. Health care reform offers an opportunity to shift from the traditional pathology focus of managing diseases to target disease prevention and health promotion with a new set of tools. Transformational change is possible if the lessons learned from the U.S. Public Health Service Syphilis Study at Tuskegee are considered and strategies in bioethics and public heath ethics are employed. (shrink)

Many P4/WC practitioners and theorists privilege the school as a space for thinking and practicing philosophy for/with children. Despite its coercive nature, thinkers such as Jana Mohr Lone, David Kennedy, and Nancy Vansieleghem argue that P4C is a Trojan horse intended to reform the education system from within. I argue, however, that the Trojan horse argument requires us to internalize an incomplete and historically decontextualized understanding of public schools that in turn can reify histories of white supremacy within our (...) CPIs – a consequence that can be particularly harmful when practicing P4C with minority youth. To accurately adjudicate the value of public school classrooms for P4C – especially for those CPIs whose members are primarily Black, Latinx, Indigenous, or other youth of color — I contextualize the Trojan horse argument in the history of race and education in the United States. Through this historical analysis, I conclude that the reformist position becomes increasingly more untenable and that the material history of race and education in fact supports a pessimistic understanding of P4C in education. I end by reflecting on P4C’s need to rethink its privileging of schools as a primary site for philosophical inquiry and caution practitioners against using “social progress” as a justification for how and where they practice their craft. Instead, I encourage them to rethink how and where they practice P4C, based on the local historical and material conditions of the participants. (shrink)

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When I studied the Scriptures then I did not feel as I am writing about them now. They seemed to me unworthy of comparison with the grand style of Cicero (Augustine, III, 5).As for the absurdities which used to offend me in Scripture, … I now looked for their meanings in the depth of mystery (sacramentorum) (Augustine, VI, 5).

When I studied the Scriptures then I did not feel as I am writing about them now. They seemed to me unworthy of comparison with the grand style of Cicero (Augustine, III, 5).As for the absurdities which used to offend me in Scripture, … I now looked for their meanings in the depth of mystery (sacramentorum) (Augustine, VI, 5).

The three sections of the collection deal respectively with Doctrinal Themes, Philosophical Engagements and Church and Society. Core doctrines to be explored include God, creation, Christology, anthropology and eschatology. The philosophical material represents theological interactions with Humean scepticism, the ambivalence of Adam Smith's religious commitments, the possibility of a natural theology after Darwin, and recent work on religion and science. The final section deals more broadly with issues in contemporary church life and the contested place of theology in the university.

Wael Hallaq explores the history, development, and contemporary trends in Muslim political thought using the work of Morocco-based philosopher Taha Abdurrahman. A sweeping intellectual history and philosophical examination, this book examines the trajectory of how we understand the central questions plaguing modernity in both the West and Muslim lands.

Ramism was the most innovative and disruptive educational reform movement to sweep through the international Protestant world in the latter sixteenth and early seventeenth centuries. During the 1620s, the Thirty Years' War destroyed the network of central European academies and universities which had generated most of this innovation. Students and teachers, fleeing the conflict in all directions, transplanted that tradition into many different geographical and cultural contexts in which it bore are wide variety of interrelated fruit. Within the Dutch Republic, (...) post-Ramist method played a crucial role in the rapid assimilation of Cartesianism into a network of thriving young academies and universities. From England to east-central Europe, the tradition was no less important in accelerating the reception of Baconianism. In the easternmost outpost of the Reformed world in Transylvania, the displaced tradition generated a final flourishing of philosophical innovation which exercised a formative influence on the young Leibniz. The failure of all of these efforts to assemble the fruits of this tradition into an encyclopaedic synthesis marks a major watershed in Western intellectual history. The Reformation of Common Learning brings together all of these aspects of the tradition in a manner which roots them in deeper historical developments and relates a series of far-flung and poorly understood developments together in new ways. (shrink)

This inquiry aims to enrich conversation regarding school reform. The author asks about what other discourses are possible when the action-oriented question of how to ‘act’ is a major approach to ‘fix’ current educational problems. Drawing from Taoist philosophy of wuwei (non-action), the author provides a frame to review current school reform movement. Political philosophy of wuwei highlights non-interference or non-intervention governance. Laozi discusses his theory of governance that a sage leader should take and explicates the paradox of (...) non-action: By not doing, everything is done. The paradox of wuwei complicates dialogues in the field of curriculum theory by opening spaces for taking effortless actions in the midst of standardization and accountability reform movement. (shrink)

Among the chief challenges for a “global” philosophy of religion is not merely that of including a more diverse array of religio-philosophies, but also that of interrogating and recalibrating its foundational categories of inquiry. Asian Philosophies and the Idea of Religion responds to both challenges, the former with respect to a variety of non-western, Greco-Roman, and Western-wisdom religio-philosophies, the latter, by critiquing the category of faith.

Roland Hall; X—Conceptual Reform—One Task of Philosophy, Proceedings of the Aristotelian Society, Volume 61, Issue 1, 1 June 1961, Pages 169–188, https://doi.or.