Starting with the hypothesis that during this first decade of the 21st century a certain territorial culture has spread that implies greater awareness of landscape on the part of the authorities, the economic and social agents who exercise a degree of leadership in territorial matters and the general public, this article sets out to analyse the possibility that a new ethics of landscape is beginning to take shape. The notion of landscape as proposed by the European Convention in Florence in (...) 2000 looks at the idea of the social construction of landscape. In this new paradigm, landscape is conceived as a social product, the cultural projection of a society in a given space from a material, spiritual and symbolic standpoint. Landscape is understood to be inherently dynamic and changing. When the elements that give a particular landscape its historical and cultural continuity are suddenly removed and its sense of place is lost, we are seeing not evolution in the landscape but its destruction. And the very idea of intervention in these landscapes gives rise to the need for principles and moral values that will provide guidelines that allow landscapes, whether unique or commonplace, to evolve without being destroyed. As I see it, therefore, there is an obvious need for an ethics applicable to regional and landscape planning and management. The new ethics of landscape must be based on the ethics of responsibility, taking into account the dignity of nature, the rights of future generations to enjoy quality landscapes and the rights and duties of today's citizens whose interventions transform landscapes and with them their collective identity, their quality of life, their physical and social welfare and, in short, their happiness. (shrink)
Die MISCELLANEA MEDIAEVALIA präsentieren seit ihrer Gründung durch Paul Wilpert im Jahre 1962 Arbeiten des Thomas-Instituts der Universität zu Köln. Das Kernstück der Publikationsreihe bilden die Akten der im zweijährigen Rhythmus stattfindenden Kölner Mediaevistentagungen, die vor über 50 Jahren von Josef Koch, dem Gründungsdirektor des Instituts, ins Leben gerufen wurden. Der interdisziplinäre Charakter dieser Kongresse prägt auch die Tagungsakten: Die MISCELLANEA MEDIAEVALIA versammeln Beiträge aus allen mediävistischen Disziplinen - die mittelalterliche Geschichte, die Philosophie, die Theologie sowie die Kunst- und Literaturwissenschaften (...) sind Teile einer Gesamtbetrachtung des Mittelalters. (shrink)
Western and Indian thought -- The historical Jesus -- The kingdom of God -- Religion in modern civilization -- The decay of civilization -- Civilization and ethics -- The optimistic world-view in Kant -- Schopenhauer and Nietzsche's quest for elementary ethics -- Reverence for life -- The ethics of reverence for life -- The problem of ethics in the evolution of human thought -- Bach and aesthetics -- Goethe the philosopher -- Gandhi and the force of nonviolence -- The problem (...) of peace in the world today -- My life is my argument. (shrink)
An anthology of the philosophical writings by one of the finest humanitarians and thinkers of the twentieth century includes essays on nature, the mystery of life, the will to live, respect for life, and the work of such artists as Bach and Goethe.
Leslie, E. A. Albert Cornelius Knudson, the man.--McConnell, F. J. Bowne and personalism.--Brightman, E. S. Personality as a metaphysical principle.--Hildebrand, C. D. Personalism and nature.--Ramsdell, E. T. The cultural integration of science and religion.--Ensley, F. G. The personality of God.--Harkness, G. Divine sovereignity and human freedom.--Pfeiffer, R. H. Personalistic elements in the Old Testament.--Flewelling, R. T. Personalism and the trend of history.--Muelder, W. G. Personality and Christian ethics.--King, W. J. Personalism and race.--Marlatt, E. B. Personalism and religious education.
Current theological thought across various fields emphasizes the synthetic and holistic nature of Christ’s saving work. For example, consider the use of the term “Paschal Mystery” by the second Vatican Council1 and the language of “the Christ event” in Biblical studies.2 Even Heideggarian theologians who use the language of “symbolic recognition” see the sacraments as moments when Christians recognize and affirm their connectedness to the whole mystery of Christ.3 Conversely, ulta-traditionalist authors combat the idea of Paschal mystery, charging that the (...) connection of the resurrection to the sacraments undercuts Christ’s propitiatory sacrifice.4 While Albert the Great does not, of course, speak directly to... (shrink)
On April 1, 2016, at the Annual Meeting of the Pacific Division of the American Philosophical Association, a book symposium, organized by Alyssa Ney, was held in honor of David Albert’s After Physics. All participants agreed that it was a valuable and enlightening session. We have decided that it would be useful, for those who weren’t present, to make our remarks publicly available. Please bear in mind that what follows are remarks prepared for the session, and that on some (...) points participants may have changed their minds in light of the ensuing discussion. (shrink)
How much by way of economic reward is due to health care providers? Although this problem usually presents itself as a practical matter of policy, it has buried within it a number of philosophical issues, for it can be regarded as a question in the theory of economic justice. The formal principle of justice is that we should render persons what is due to them. But on what consideration in the case of health care providers can we make an assessment (...) of what is due? The answer we give to this question has significant implications for the ethical appraisal of the allocation of resources in the health care system. Some of the most difficult issues of ethical appraisal emerge when we consider the problems of allocating potentially life-saving resources between different groups of patients. Many of the most significant current issues in medical ethics—the role of QALYs, the meaning of equality and the economic evaluation of life—find their point of reference in the ‘tragic choices’ that are created when there are insufficient resources to meet apparently legitimate medical need. Yet, as Robert Evans has pointed out, it is a simple matter of accounting identity that health care expenditures must equal health providers' incomes. So, in asking how we limit or allocate costly health care resources, we are implicitly offering an answer to the question of how much we should pay providers. I hope by seeking an answer explicitly to that question to throw light on the problems that are raised when considering ethically the allocation of health care resources. (shrink)
Hans Albert ist der Hauptvertreter des Kritischen Rationalismus und einer der einflussreichsten Wissenschaftslehrer im deutschen Sprachraum. Seine interdisziplinar angelegten Arbeiten beschaftigen sich mit den Grundlagen der Sozialwissenschaften und der Bedeutung kritisch-rationalen Denkens fur die sozialwissenschaftliche Theorie und Praxis. Der vorliegende Band enthalt Texte fuhrender Vertreter aus Philosophie, Soziologie, Religionswissenschaft und Jurisprudenz, die sich mit den Positionen Alberts im Kontext ihres eigenen Fachgebiets beschaftigen.
One of the essential tasks of bioethics in morally pluralistic societies consists of fostering a public use of reason in its field of competence. This is the fundamental thesis of the present work. To deal with it I will try to answer two crucial questions: What is moral pluralism and why does it demand fostering the use of public reason in moral issues in the sphere of bioethics and What are the laboratories of bioethics in a pluralistic society?
The major divide in contemporary epistemology is between those who embrace and those who reject a priori knowledge. Albert Casullo provides a systematic treatment of the primary epistemological issues associated with the controversy. By freeing the a priori from traditional assumptions about the nature of knowledge and justification, he offers a novel approach to resolving these issues which assigns a prominent role to empirical evidence. He concludes by arguing that traditional approaches to the a priori, which focus primarily on (...) the concepts of necessity and analyticity, are misguided. (shrink)
If any student, graduate or advanced undergraduate, should offer to delve deeper than survey samples and seriously “take on” the Transcendentalists, he or she would be well advised to begin with the histories by Barbara Packer and Philip Gura. For that matter, these sharply differing studies will undoubtedly provoke and clarify the thinking of even the most seasoned scholars, especially if they were to read these works against each other. The more specialized though no less interesting monograph by Elisabeth Hurth, (...) which is not offered as an introductory overview, nevertheless comprises a fully imagined history in its own right, as it places Transcendentalism in the context of crucial nineteenth-century German innovations in Protestant thought, and of the American movement's thence-derived tendency—as its critics alleged—to “atheism.” These three books, as a group, raise interesting questions about how literary history is now being written, what purposes such studies can serve, what coherence “Transcendentalism” might yet retain as a subject of useful historical inquiry, and what kind of importance the movement might have for readers today. (shrink)
