Dans l'immense correspondance de Leibniz son échange épistolaire avec Goldbach occupe une certaine place. 4 lettres de Leibniz à Goldbach ont été publiées à son temps par Ch.G.W. Kortholt dans les deux premiers volumes de Leibnitii Epistolae ad diversos (t. I-IV, Lipsiae, 1734-1742) et rééditées par L. Dutens (Leibniz: Opera omnia, t. 3 et 5, Genevae, 1768). Récemment on a découvert 6 lettres de Goldbach à Leibniz conservées aux Archives Centrales d'Etat des Actes Anciens (= ACAA) à Moscou et encore (...) un extrait de lettre de Leibniz à Goldbach à Hannover. Cela fait, pris ensemble, une jolie collection de 11 lettres dont la traduction russe fut publiée en 1983. Nous en présentons maintenant le texte original latin avec une brève introduction et des notes. Une lettre, comme on va voir, y manque. (shrink)

Part 1. Eschatology and ethics. Introduction -- Apocalyptic eschatology -- Christological eschatology -- Separatist eschatology -- Transformative eschatology -- Part 2. An ethics of life. A culture of life -- Medical ethics -- Part 3. Earth ethics. In the space of the earth, what is the earth? -- The time of the earth -- Ecology -- Earth ethics -- Part 4. Ethics of just peace. Criteria for forming a judgment -- Divine and human righteousness and justice -- Dragon slaying and (...) peacemaking in Christianity -- Control is good, trust is better : liberty and security in the "free world" -- The righteousness of God and human and civil rights -- Part 5. Joy in God : aesthetic counterpoints. Sabbath : the feast of creation -- The jubilation of Christ's resurrection -- "And peace in the midst of strife.". (shrink)

Recent developments in biotechnology and genetic research are raising complex ethical questions concerning the legitimate scope and limits of genetic intervention. As we begin to contemplate the possibility of intervening in the human genome to prevent diseases, we cannot help but feel that the human species might soon be able to take its biological evolution in its own hands. 'Playing God' is the metaphor commonly used for this self-transformation of the species, which, it seems, might soon be within our grasp. (...) In this important new book, Jurgen Habermas - the most influential philosopher and social thinker in Germany today - takes up the question of genetic engineering and its ethical implications and subjects it to careful philosophical scrutiny. His analysis is guided by the view that genetic manipulation is bound up with the identity and self-understanding of the species. We cannot rule out the possibility that knowledge of one's own hereditary factors may prove to be restrictive for the choice of an individual's way of life and may undermine the symmetrical relations between free and equal human beings. In the concluding chapter - which was delivered as a lecture on receiving the Peace Prize of the German Book Trade for 2001 - Habermas broadens the discussion to examine the tension between science and religion in the modern world, a tension which exploded, with such tragic violence, on September 11th. (shrink)

Recent developments in biotechnology and genetic research are raising complex ethical questions concerning the legitimate scope and limits of genetic intervention. As we begin to contemplate the possibility of intervening in the human genome to prevent diseases, we cannot help but feel that the human species might soon be able to take its biological evolution in its own hands. 'Playing God' is the metaphor commonly used for this self-transformation of the species, which, it seems, might soon be within our grasp. (...) In this important new book, Jurgen Habermas - the most influential philosopher and social thinker in Germany today - takes up the question of genetic engineering and its ethical implications and subjects it to careful philosophical scrutiny. His analysis is guided by the view that genetic manipulation is bound up with the identity and self-understanding of the species. We cannot rule out the possibility that knowledge of one's own hereditary factors may prove to be restrictive for the choice of an individual's way of life and may undermine the symmetrical relations between free and equal human beings. In the concluding chapter - which was delivered as a lecture on receiving the Peace Prize of the German Book Trade for 2001 - Habermas broadens the discussion to examine the tension between science and religion in the modern world, a tension which exploded, with such tragic violence, on September 11th. (shrink)

Over the last half decade or so, Jürgen Habermas has increasingly employed the interview format, both as a means of presenting his changing views on philosophical topics in an accessible way, and as a means of debating current social and political issues. This new, expanded edition of Autonomy and Solidarity includes an additional five interviews in which Habermas discusses such themes as the history and significance of the Frankfurt School, the social and political development of post-war Germany, the moral status (...) of civil disobedience, the implications of the "Historians' Dispute," and the function of national identity in the modern world. Never before published autobiographical material covering Habermas' early years at the Frankfurt Institute for Social Research is followed by an extended philosophical interrogation of his latest thinking on the relations between ethics, morality and law. With an extended introduction by Peter Dews, exploring the status and prospects of Critical Theory in the light of the recent revolutionary transformations in Europe, Autonomy and Solidarity should be of interest and value both to newcomers and those already familiar with Habermas' thought. (shrink)

This important new volume brings together Jürgen Habermas's key writings on religion and religious belief. In these essays, Habermas explores the relations between Christian and Jewish thought, on one hand, and the Western philosophical tradition on the other. He often approaches these issues through critical encounters with the work of others, including Walter Benjamin, Martin Heidegger, Johann Baptist Metz, and Gershom Scholem.In an introduction written especially for this volume, Eduardo Mendieta places Habermas's engagement with religion in the context of his (...) work as a whole. Mendieta also discusses Habermas's writings in relation to Jewish Messianism and the Frankfurt School, showing how these essays reflect an important yet often neglected dimension of critical theory. The volume concludes with an original extended interview that examines Habermas's current views on religion and modern society. (shrink)

Giambattista Vico considered his greatest philosophical achievement to be his discovery that early humans spoke in 'poetic characters'. Vico's New Science is thus also a philosophy of signs or se;mata . Jürgen Trabant reads the profound insights into human semiosis contained in Vico's 'sematology' as both a spirited rejection of Cartesian philosophy and an early critique of enlightened logocentricism. Sean Ward's translation makes this work available to an English-reading audience for the first time.

Two countervailing trends mark the intellectual tenor of our age the spread of naturalistic worldviews and religious orthodoxies. Advances in biogenetics, brain research, and robotics are clearing the way for the penetration of an objective scientific self-understanding of persons into everyday life. For philosophy, this trend is associated with the challenge of scientific naturalism. At the same time, we are witnessing an unexpected revitalization of religious traditions and the politicization of religious communities across the world. From a philosophical perspective, this (...) revival of religious energies poses the challenge of a fundamentalist critique of the principles underlying the modern Wests postmetaphysical understanding of itself. The tension between naturalism and religion is the central theme of this major new book by Jrgen Habermas. On the one hand he argues for an appropriate naturalistic understanding of cultural evolution that does justice to the normative character of the human mind. On the other hand, he calls for an appropriate interpretation of the secularizing effects of a process of social and cultural rationalization increasingly denounced by the champions of religious orthodoxies as a historical development peculiar to the West. These reflections on the enduring importance of religion and the limits of secularism under conditions of postmetaphysical reason set the scene for an extended treatment the political significance of religious tolerance and for a fresh contribution to current debates on cosmopolitanism and a constitution for international society. (shrink)

In his recent writings on religion and secularization, Habermas has challenged reason to clarify its relation to religious experience and to engage religions in a constructive dialogue. Given the global challenges facing humanity, nothing is more dangerous than the refusal to communicate that we encounter today in different forms of religious and ideological fundamentalism. Habermas argues that in order to engage in this dialogue, two conditions must be met: religion must accept the authority of secular reason as the fallible results (...) of the sciences and the universalistic egalitarianism in law and morality; and conversely, secular reason must not set itself up as the judge concerning truths of faith. This argument was developed in part as a reaction to the conception of the relation between faith and reason formulated by Pope Benedict XVI in his 2006 Regensburg address. In 2007 Habermas conducted a debate, under the title ‘An Awareness of What Is Missing', with philosophers from the Jesuit School for Philosophy in Munich. This volume includes Habermas's essay, the contributions of his interlocutors and Habermas's reply to them. It will be indispensable reading for anyone who wishes to understand one of the most urgent and intractable issues of our time. (shrink)

Over the last half decade or so, Jürgen Habermas has increasingly employed the interview format, both as a means of presenting his changing views on philosophical topics in an accessible way, and as a means of debating current social and political issues. This new, expanded edition of Autonomy and Solidarity includes an additional five interviews in which Habermas discusses such themes as the history and significance of the Frankfurt School, the social and political development of post-war Germany, the moral status (...) of civil disobedience, the implications of the "Historians' Dispute," and the function of national identity in the modern world. Never before published autobiographical material covering Habermas' early years at the Frankfurt Institute for Social Research is followed by an extended philosophical interrogation of his latest thinking on the relations between ethics, morality and law. With an extended introduction by Peter Dews, exploring the status and prospects of Critical Theory in the light of the recent revolutionary transformations in Europe, Autonomy and Solidarity should be of interest and value both to newcomers and those already familiar with Habermas' thought. (shrink)

Jürgen Renn examines the role of knowledge in global transformations going back to the dawn of civilization while providing vital perspectives on the complex challenges confronting us today in the Anthropocene--this new geological epoch shaped by humankind. Renn reframes the history of science and technology within a much broader history of knowledge, analyzing key episodes such as the evolution of writing, the emergence of science in the ancient world, the Scientific Revolution of early modernity, the globalization of knowledge, industrialization, and (...) the profound transformations wrought by modern science. He investigates the evolution of knowledge using an array of disciplines and methods, from cognitive science and experimental psychology to earth science and evolutionary biology. The result is an entirely new framework for understanding structural changes in systems of knowledge--and a bold new approach to the history and philosophy of science. (shrink)

In his recent writings on religion and secularization, Habermas has challenged reason to clarify its relation to religious experience and to engage religions in a constructive dialogue. Given the global challenges facing humanity, nothing is more dangerous than the refusal to communicate that we encounter today in different forms of religious and ideological fundamentalism. Habermas argues that in order to engage in this dialogue, two conditions must be met: religion must accept the authority of secular reason as the fallible results (...) of the sciences and the universalistic egalitarianism in law and morality; and conversely, secular reason must not set itself up as the judge concerning truths of faith. This argument was developed in part as a reaction to the conception of the relation between faith and reason formulated by Pope Benedict XVI in his 2006 Regensburg address. In 2007 Habermas conducted a debate, under the title ‘An Awareness of What Is Missing', with philosophers from the Jesuit School for Philosophy in Munich. This volume includes Habermas's essay, the contributions of his interlocutors and Habermas's reply to them. It will be indispensable reading for anyone who wishes to understand one of the most urgent and intractable issues of our time. (shrink)

Over the past 25 years, Jürgen Habermas has presented what is arguably the most coherent and wide-ranging defence of the project of European unification and of parallel developments towards a politically integrated world society. In developing his key concepts of the transnationalisation of democracy and the constitutionalisation of international law, Habermas offers the main players in the struggles over the fate of the European Union a way out of the current economic and political crisis, should they choose to follow it. (...) In the title essay Habermas addresses the challenges and threats posed by the current banking and public debt crisis in the Eurozone for European unification. He is harshly critical of the incrementalist, technocratic policies advocated by the German government in particular, which are being imposed at the expense of the populations of the economically weaker, crisis-stricken countries and are undermining solidarity between the member states. He argues that only if the technocratic approach is replaced by a deeper democratization of the European institutions can the European Union fulfil its promise as a model for how rampant market capitalism can once again be brought under political control at the supranational level. This volume reflects the impressive scope of Habermas?s recent writings on European themes, including theoretical treatments of the complex legal and political issues at stake, interventions on current affairs, and reflections on the lives and works of major European philosophers and intellectuals. Together the essays provide eloquent testimony to the enduring relevance of the work of one of the most influential and far-sighted public intellectuals in the world today, and are essential reading for all philosophers, legal scholars and social scientists interested in European and global issues. (shrink)

This is a philosophical study by Lithuanian authors on issues related to how to teach philosophy, especially moral philosophy, through films, paintings, images, etc. The topics include multimodality as a synthesis; semiotics and language and image; cinema and philosophical education; postructuralism; film education; value education through spiritual cinema; Eastern Ethics for Western students through multimodal education; philosophy for children; sound and multimodality; Pedagogy of aesthetic to eco-pedagogy, etc.

The first four lectures revolve around field semantics - research methods for studying linguistic meaning under fieldwork conditions. The remaining six lectures deal with semantic typology, the crosslinguistic study of how humans communicate about the world in terms of the meaning categories of the languages they speak. Together, the lectures present one of the first comprehensive introductions to either topic. A thread pervading the lectures involves the following questions: how much do languages vary in how they represent reality? To what (...) extent does this variation reflect cultural differences? To what extent does it influence the nonverbal thinking of the speakers? (shrink)

Introduction TEMPE (Teaching Ethics: Material for Practitioner Education) is a two-year research project (2000-2002) funded by the European Commission ...

The liberating power of symbols -- The conflict of beliefs -- Between traditions -- Tracing the other of history in history -- A master builder with hermeneutic tact -- Israel or Athens : where does anamnestic reason belong? -- Communicative freedom and negative theology -- The useful mole who ruins the beautiful lawn.

This book focuses on the ritualized forms of mobility that constitute phenomena of pilgrimage in South Asia and establishes a new analytical framework for the study of ritual journeys. The book advances the conceptual scope of 'classical' Pilgrimage Studies and provides empirical depth through individual case studies. A key concern is the strategies of ritualization through which actors create, assemble and (re-)articulate certain modes of displacement to differentiate themselves from everyday forms of locomotion. Ritual journeys are understood as being both (...) productive of and produced by South Asia's socio-economically uneven, politically charged and culturally variegated landscapes. From various disciplinary angles, each chapter explores how spaces and movements in space are continually created, contested and transformed through ritual journeys. By focusing on this co-production of space and mobility, the book delivers a conceptually driven and empirically grounded engagement with the diverse and changing traditions of ritual journeying in South Asia. Interdisciplinary in its approach, the book is a must-have reference work for academics interested in South Asian Studies, Religious Studies, Anthropology and Human Geography with a focus on pilgrimage and the socio-spatial ideas and practices of ritualized movements in South Asia. (shrink)

Radical scepticism contends that our knowledge of the external world is impossible. Particularly, radical scepticism can be motivated by the closure principle. Several commentators have noted that a straightforward way to respond to such arguments is via externalist strategies, e.g., Goldman, Greco, Bergmann. However, these externalist strategies are not effective against a slightly weaker form of the argument, a closure principle for rationally grounded knowledge, closureRK.\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$${closure}_{RK.}$$\end{document} The sceptical argument, framed around the (...) closureRK\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\hbox {closure}_{\mathrm{RK}}$$\end{document} principle, targets rationally grounded knowledge. Although externalist strategies are ineffective against this form of argument, its conclusion can nonetheless be resisted by combining, in a novel way, the resources of Wittgenstein and Davidson. In particular, I argue that the sceptic is assuming an unrestricted way of using the closureRK\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\hbox {closure}_{\mathrm{RK}}$$\end{document} principle, which is incorrect. Alternatively, I argue for The Conditionality of Rational Support Thesis, i.e., the thesis that rational support via competent deduction is conditional. In particular, rational support must be provided within an evaluative system in which hinge propositions are presupposed and contentful beliefs are being evaluated. In the end, we can resist the closureRK\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\hbox {closure}_{\mathrm{RK }}$$\end{document}-based sceptical argument while retaining the closureRK\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\hbox {closure}_{\mathrm{RK}}$$\end{document} principle. (shrink)

This study investigated teachers' views of forgiveness and institutional pardon for conflict resolution at schools. We asked, "Should teachers endorse student resolution of interpersonal conflicts at school by asking for forgiveness and forgiving?" "Considering that students' conflict led to behaviours that violated norms in the school, should schools pardon students' misconduct if students effectively used forgiveness for interpersonal conflict resolution?" Finally, "Is an internal and autonomous orientation for forgiveness related to social harmony or interpersonal ethics of care?" Fifty-three participants answered (...) a background information questionnaire and two dilemmas. Findings showed that teachers endorse forgiveness as social expectation, a humanitarian, moral response to conflicts at conventional levels. Teachers do not endorse institutional pardon because they do not perceive forgiveness as being related to resolving social issues. Opposition to forgiveness and pardon was supported by authoritarian, discipli narian views of education. (shrink)

The term ‘publicness’ is a keyword to explain the creation of a people in the history of modern education in Korea in which the relationship between the ruled and the ruling power rapidly changed from the perspective of continuity and discontinuity. In Korea, the term has been commonly used in three different contexts, and its meanings have changed since the 1894 Gabo Reform, the first reform for the modernization of Korea. Even when the ruling power changed in 1910 with Japanese (...) colonialism, the ruling class took the meaning of publicness as a governing institution, which had a very weak sense of publicness as an ethical principle of fairness or as public benefit and opinion. In contrast, the resisting power, which was fully established throughout the colonial era from 1910 to 1945, lacked the sense of publicness as a ruling institution, but embraced the two other concepts of publicness. This historical experience of the competing concepts of publicness materialized into the creation of a modern people through law and education even in the post-colonial period of modern Korea. Generally speaking though, the creation of a modern people in Korea has been strongly affected by the concept of publicness as a ruling institution through a nationalist education. (shrink)

Cognitive enhancement has an increasingly wider influence on our life. The main issue that concerns epistemologists is what its epistemological implications are. Adam Carter and Duncan Pritchard argue that cognitive enhancement improves cognitive achievement, but this view faces axiological objections. A worry exists that cognitive enhancement undermines achievements and erodes intellectual character. Crucially, two parties seem to talk past each other because the nature of cognitive enhancement and the value of cognitive enhancement are not clearly distinguished. To end the stand‐off (...) between the two parties, I take insight from Gwen Bradford’s work and argue that, other things being equal, cognitive enhancement either decreases the value of cognitive achievement or undermines cognitive achievement. In the face of this threat, I further submit that we could learn to live with cognitive enhancement in an integrated way so that the lost value can be restored. (shrink)

In contemporary epistemology, sceptical arguments are motivated either by the closure principle or the underdetermination principle. Therefore, it is very important to figure out the structure of the sceptical argument before coming up with an anti-sceptic strategy. With a review of the debate on the relationship between the two principles from Anthony Brueckner to Kevin McCain, it is argued that while maintaining the weak closed justification , closure and underdetermination are not logically equivalent. As a result, two independent responses are (...) needed to answer the sceptical problem satisfactorily. Also, in order to secure a philosophically significant notion of justification and evidence, reasons are given to hold WCJ*, as opposed to rejecting it. This understanding of the sceptical argument would help to focus the real challenge of scepticism. (shrink)

We propose a three-way interaction model based on substitutes for leadership theory to explore the relationship among ethical leadership, moral personality, and moral ideology on two types of employee voluntary behaviors. Results from a sample of 218 supervisor–subordinate dyads indicate that moral personality attenuates the relationship between ethical leadership and employee voluntary behaviors. Idealism serves as the boundary condition for the moderating effect of moral personality. However, relativism only serves as the boundary condition for the moderating effect of moral personality (...) when predicting workplace deviant behavior. (shrink)

Jürgen Habermas, représentant majeur de l'Ecole de Francfort, est devenu un auteur classique mais son oeuvre complexe et multiforme, composée d'une cinquantaine d'ouvrages et d'un millier d'articles, continue d'être mal identifiée. Comment saisir la diversité de ses intérêts, des théories de l'action et du langage à la morale et au droit? C'est aussi un acteur, qui intervient régulièrement dans la presse et les débats publics. Comment articuler ces prises de position avec ses travaux proprement théoriques? Dialogues avec Jürgen Habermas, issu (...) d'un colloque international, offre un panorama complet du parcours intellectuel de Habermas, depuis ses premiers écrits jusqu'aux plus récents. L'espace public, l'agir communicationnel, la modernité, la démocratie, l'autonomie, les intérêts de connaissance, etc. sont ici discutés. Plus largement, c'est l'actualité même de sa pensée qui est soulignée et interrogée à propos de thèmes qui font débat : les effets du droit sur la société, la compréhension que l'on peut avoir des crises du capitalisme, ou encore le rapport complexe de la modernité aux religions. Cet ouvrage comprend deux textes inédits du philosophe, un texte d'ouverture sur l'Europe et un texte de clôture où il répond aux intervenants. (shrink)