Since the early seventies, when English translations of Jürgen Habermas’ principal works became available to English-speaking scholars, there has been a virtual “Habermas explosion” of research papers, dissertations and books. Informative and penetrating discussions already exist discussing Habermas’ encounter with positivism and his relationship to the “Frankfurt school.” There are however few detailed discussions of the theoretical relationships between Habermas’ project of a critical theory of society and Hegel’s system. We attempt to correct this previous omission in the following paper.The (...) central thesis of Jürgen Habermas’ Knowledge and Human Interests is that theoretical discourse is fundamentally tied to human experience. Habermas wishes to show that all theoretical statements about the world have their genesis in the experience of everyday life and practices. His particular understanding of this approach to the question of the possibility of knowledge has its origins in Hegel’s Phenomenology of Spirit. The Phenomenology defines the development of knowledge in terms of a science of experience and must therefore constitute the main text in locating the philosophical parameters of Habermas’ thought. Our paper is an exercise in hermeneutics addressed to this task.In rejecting both Hegel’s philosophy of identity and Marx’s ontology of nature, Habermas has forced himself into a position where he must elaborate exactly how knowledge is possible at all. That is, the question which he confronts concerns the underlying basis of human experience. Hegel and Marx in Habermas’ opinion, were both unsuccessful in developing an adequate account of human life precisely because they tended to give an absolute basis to the the structure of the world. Knowledge itself, was considered as knowledge of something which existed beyond the scope of human control. Habermas attempts to overcome these difficulties by developing an explicitly ontological account of man through his theory of cognitive interests. Thus the process of reflection is ‘guided’ by certain cognitive interests. These interests perform the same function in Habermas’ system as does the notion of Geist in Hegel’s or Nature in Marx’s. They determine the conditions by which ‘knowledge’ can be generated and thus constitute the grounds upon which our world-view is constituted. (shrink)

Since the early seventies, when English translations of Jürgen Habermas’ principal works became available to English-speaking scholars, there has been a virtual “Habermas explosion” of research papers, dissertations and books. Informative and penetrating discussions already exist discussing Habermas’ encounter with positivism and his relationship to the “Frankfurt school.” There are however few detailed discussions of the theoretical relationships between Habermas’ project of a critical theory of society and Hegel’s system. We attempt to correct this previous omission in the following paper.The (...) central thesis of Jürgen Habermas’ Knowledge and Human Interests is that theoretical discourse is fundamentally tied to human experience. Habermas wishes to show that all theoretical statements about the world have their genesis in the experience of everyday life and practices. His particular understanding of this approach to the question of the possibility of knowledge has its origins in Hegel’s Phenomenology of Spirit. The Phenomenology defines the development of knowledge in terms of a science of experience and must therefore constitute the main text in locating the philosophical parameters of Habermas’ thought. Our paper is an exercise in hermeneutics addressed to this task.In rejecting both Hegel’s philosophy of identity and Marx’s ontology of nature, Habermas has forced himself into a position where he must elaborate exactly how knowledge is possible at all. That is, the question which he confronts concerns the underlying basis of human experience. Hegel and Marx in Habermas’ opinion, were both unsuccessful in developing an adequate account of human life precisely because they tended to give an absolute basis to the the structure of the world. Knowledge itself, was considered as knowledge of something which existed beyond the scope of human control. Habermas attempts to overcome these difficulties by developing an explicitly ontological account of man through his theory of cognitive interests. Thus the process of reflection is ‘guided’ by certain cognitive interests. These interests perform the same function in Habermas’ system as does the notion of Geist in Hegel’s or Nature in Marx’s. They determine the conditions by which ‘knowledge’ can be generated and thus constitute the grounds upon which our world-view is constituted. (shrink)

In this article, I define solidarity as the willingness to share with people we do not know personally but whom we consider to be equal to ourselves on the basis of some common feature allowing for identification. In the spirit of David Hume, I explain how identification can be developed through a learning process that leads us to ever more encompassing forms of sympathy. Then I show how solidarity, thus defined, is implemented in the institutions of the welfare state. Finally, (...) I present arguments for not making solidarity too much dependent on responsible behaviour. (shrink)

Johannes Duns Scotus (1266-1308) was one of the greatest medieval theologians. He joined the Franciscan order and soon stood out because of his acumen. The ideas he developed about the non-necessity of reality became very influential, also in Reformed theology. The life of Duns Scotus is difficult to reconstruct. This biography provides an overview of the state of research and therefore of the life of Duns in his native Scotland, England, where he was educated, France, where he taught, and Germany, (...) where he died. (shrink)

Our self-image is constructed in the interplay between man and culture. Religious traditions play a key role in this interplay; myths create meaning to the individual and to society at large. Sacred narratives provide man with patterns of behavior, how life should be lived. The other side of the picture is that identity and integrity may lead to intolerance, a dividing line between them and us: the most serious obstacle to peace and intercultural understanding. Religions can reinforce strong feelings of (...) humiliation, of being a victim. This, in turn, may lead to the splitting of humanity into good and evil; one group demonizes the other. This coupled with an idealized, wrathful and punitive deity or leader may lead to violence, and violence is sanctified. Religion may encourage feelings of humiliation, but it can also deliver an antidote. There are theological resources that can counter terror and violence. A merciful and compassionate God can replace a wrathful and punitive deity. A stage of faith known as gerotranscendence is characterised by “an increasing feeling of belonging to the universe”. Representatives of ‘glocal’ spirituality reject claims of exclusivity. A glocal perspective is crucial. What we need today is that a greater number of spiritual leaders stand up and insist on values that touch upon the sanctity of life. (shrink)

The author suggests a new model for interpretation of mystical experience, based on a fruitful combination of cognitive psychology and depth psychology. Offering a rather wide definition of mystical experience, the author then turns to two basic assumptions—a general systems approach and an organismic-holistic view of development. Hans Loewald's analysis of primary process cognition is combined with a multi-dimensional model of cognitive activity called "Interacting Cognitive Subsystems" , presented by John D. Teasdale and Philip J. Barnard. These two complementary theoretical (...) perspectives are applied to the analysis of both historical and contemporary examples of mystical experience, understood as a result of a dialectical interplay between these different coding systems, or the marriage between Ego and Id. (shrink)

The author suggests a new model for interpretation of mystical experience, based on a fruitful combination of cognitive psychology and depth psychology. Offering a rather wide definition of mystical experience, the author then turns to two basic assumptions—a general systems approach and an organismic-holistic view of development. Hans Loewald's analysis of primary process cognition is combined with a multi-dimensional model of cognitive activity called “Interacting Cognitive Subsystems” (ICS), presented by John D. Teasdale and Philip J. Barnard. These two complementary theoretical (...) perspectives are applied to the analysis of both historical and contemporary examples of mystical experience, understood as a result of a dialectical interplay between these different coding systems, or the marriage between Ego and Id. (shrink)

What makes the person truly human? This is the question that is systematically investigated by Vergote in this fine collection of papers. The integrating themes of the various studies reported here are the exploration of human experience, and the achievement of humanity by the individual. The main question is approached from a variety of angles and focuses on the central issues of human existence.

In the previous issue of Ethical Perspectives David Heyd defends the permissibility of sex selection for non-medical reasons. He tries to show that there is nothing inherently wrong with this practice and that allowing it does not lead to undesirable consequences. There are several difficulties with his analysis, but the main objection is that it ultimately relies on a crude form of utilitarianism. Along with some critical comments on his article, we provide ethical arguments in support of the intuitive condemnation (...) of sex selection for non-medical reasons. (shrink)

Profielen van twaalf structuralistische en post-structuralistische Franse filosofen.

Professor Jeurissen’s paper contains some interesting insights, but is disappointing by its very high level of generality. The relationship between micro, meso and macro levels in business ethics is an elusive topic and I have doubts about the usefulness of stories with such a very comprehensive scope. What is challenging in the field of business ethics — at least in my opinion — is not so much general or methodological stories, but the presentation and treatment of particular issues. General stories (...) in this field mostly yield contestable or even doubtful statements expressing the benevolence of the author rather than the state of the world. (shrink)

The collapse of communism and the transition to a market economy and political democracy in Eastern and Central Europe have been accompanied by an outburst of nationalist and patriotic passions. Most commentators see this as a negative phenomenon, a narrow-minded reaction to the void after a long period in which politics was inspired by ideological excess, or a retreat toward a mythical past when confronted with a highly uncertain future. Others look at it in a more positive way: after all (...) those years of mindless abstractions, should we not welcome this return to concrete, tangible commitments? But of course, especially in the Balkans, nationalism is so tangible that we would rather have a void than this frightening concrete reality. From an ethical point of view, patriotism and nationalism are suspect because most moral philosophers would like authentic ethical rules to be inspired by universalistic schemes of thought. On their view, morality and ethics are rational matters and as such they are threatened by strong emotional attachments.Although I distrust all forms of fanaticism and romanticism, I would like to argue that the communitarian criticism against universalistic ethical and contractarian political theory should be taken seriously. At the same time, I believe that the reference to communitarianism cannot be a permit for irrationalism, the glorification of unquestioned tradition or the creation of scapegoats. In an unmitigated form, neither a strict universalism or contractarianism, nor a myopic communitarianism look very attractive. The former neglects the problem of the motivation of the actors, the latter can be suspected of underestimating or completely ignoring the question of pluralism in contemporary society. Therefore I would plead for an amended communitarianism, and I would like to show that patriotism has some very desirable consequences as well, especially for an individualistic society. (shrink)

Amsterdam University Press is a leading publisher of academic books, journals and textbooks in the Humanities and Social Sciences. Our aim is to make current research available to scholars, students, innovators, and the general public. AUP stands for scholarly excellence, global presence, and engagement with the international academic community.

Amsterdam University Press is a leading publisher of academic books, journals and textbooks in the Humanities and Social Sciences. Our aim is to make current research available to scholars, students, innovators, and the general public. AUP stands for scholarly excellence, global presence, and engagement with the international academic community.

In his Law of Peoples, Rawls severely restricts our duties of justice towards the global poor. Many of his critics have replied that there actually exists a global basic structure and that hence the difference principle applies on a global scale.However the shipwrecked of globalization do not contribute in any substantial way to the creation of global wealth. We show that Martha Nussbaum’s cosmopolitan solution to this problem is unsatisfactory because it ignores scarcity as one of the circumstances of justice.If (...) the marginalized of progress want to raise a claim of justice rather than appeal to our beneficence, they can only do so on the basis of a principle of compensation: their fate has been deteriorated by the development of a global economy they did not ask for. Towards the end of the article we point at some typical blind spots in the treatment of these problems in the literature on international distributive justice: the idea that development problems can be solved merely by transfers of money and the presupposition that the gulf between rich and poor is growing all the time. (shrink)

Dit boek is gewijd aan een nadere reflectie van deze actuele kruisbestuivingen. Naast het sublieme en het sacrale in het beeld en de architectuur, het belang van de stilte in de muziek, wordt de mystieke ervaring onder meer bij Meister Eckhart en de Japanse zenmeester Dogen geëxploreerd. De auteur bekijkt ook waar de westerse mystiek en zen elkaar raken. Met 'De stilte en het onuitsprekelijke' heeft Antoon Van den Braembussche een actueel en levensnoodzakelijk boek geschreven, een boek dat bovendien (...) de belichaming is van een nieuw paradigma in de filosofie waarin de non-dualiteit centraal staat. (shrink)

In 'Signs of the Invisible', art philosopher Antoon Van den Braembussche penetrates deeper into the mystical dimension of art. In essays on Rumi, Paul Klee, Anish Kapoor and Paul Celan, he offers multifaceted reflections on the ineffable in art. More than ever, he breaks through the established boundaries between art and mysticism, tradition and innovation, religion and atheism, between Western and Eastern philosophy. In an age where the secular has taken over, art appears more than ever to respond to (...) the inner need for a deeper, existential and spiritual exploration. That makes 'Signs of the Invisible' an extremely topical book. It also embodies a new paradigm in art philosophy, in which the systematic connection between art and mysticism is central. (shrink)

ABSTRACTWhen Maurice Blondel raised the problem of Christian salvation in his thesis ‘L’Action’, he met with heavy resistance, both from the French University, striving for rationality and from the traditional Catholic philosophers who rejected the ‘modern’ method of immanence. Whereas in the sphere of knowledge Hegel starts the search for Absolute Knowledge from the uncultivated consciousness on, Blondel, exploring the sphere of the will, goes out from the most primitive willing of ‘something’ so as to climb – equally dialectically – (...) towards the object of the ultimate desire of the will. To Blondel, this path presupposes overcoming the position of positivism. Blondel reckons only with the ethical drive of the will’s desire. The way he chooses allows him to penetrate as far as to the natural desire of god, fulfilled by revelation. The act of faith, however, does not belong to philosophy. The fierce discussions after the publication gave Blondel the opportunity to expound his idea of a Christian philosophy... (shrink)

In order to understand the reactions to the publication in 1893 of l’Action by Maurice Blondel, we should investigate the philosophical climate at the end of the 19th century both at French universities and in ecclesiastical circles. In the latter, Blondel was suspected of modernism because he criticised Thomist metaphysics as losing itself in abstractions because of its distance from life. Did this perhaps show contempt of the metaphysical abilities of the intellect? In his own philosophy, moreover, Blondel presented the (...) supernatural as absolutely necessary and yet as absolutely impossible. Was this overrating the intellect? If human reason in explaining human nature deals with the metaphysical level, does not this reduce the metaphysical to the merely natural level? Blondel’s philosophy did indeed owe a debt to the method of immanence, which he thought capable of speaking about what medieval man knew as desiderium naturale Dei . At French universities, on the other hand, the principle of immanence had been raised to a quasi-dogma. The neo-Cartesians agreed with the neo-Kantians that philosophy should limit itself to that part of worldly reality which reason can master. The criticism from both sides were due to a misunderstanding of Blondel’s intentions. He intended to work out a metaphysics of the will. Within this framework, it was his conviction that all forms of thinking are threatened by abstraction as soon as they refuse to acknowledge that thinking is related to the dynamics of the will, albeit different trom the act of volition. Blondel’s metaphysics of the will is based on an extensive phenomenology of action, whose existential impact goes together with a rigorous dialectical line of reasoning. As the dialectics of Hegel’s Phänomenologie searches for the adequacy between consecutive certainties and ultimate truth, so Blondel’s dialectics goes in search of the adequacy between the consecutive aims of the will and the ultimate goal of the will’s dynamics. We discuss this analogy in the awareness that Blondel is not a Catholic Hegel. As to the theological discussion of the supernatural within a philosophical perspective, Bouillard’s interpretation is succinctly presented. (shrink)

d. 1. Van 1900 tot 1950 -- d. 2. Van 1950 tot 1998.

The abuse of history is common and quite possibly once more on the rise. Although this is well documented, there is no general theory that enables historians to identify, prove, explain, and evaluate the many types of abuse of history. In this book, the author presents such a theory. Reflecting on the responsible use of history, the author identifies the duties that the living has toward the dead and analyzes the rights to memory and history necessary to fulfill these duties. (...) He concludes his argument by proposing a code of ethics as a guide for responsible historians. This work is vital for any historian who wants to oppose and prevent the abuse of history."-- Book jacket. (shrink)

This article seeks to demonstrate that in his recent reading of the role of religion in the postsecular public realm, Habermas overlooks a most fundamental dimension of religion: its power to symbolically institute communities. For his part, Gauchet starts from a vision of religion in which this fundamental dimension is central. In his evaluation of the role of religion in postsecular society, he therefore arrives at results which are very different from those of Habermas. However, I believe that Gauchet too (...) underestimates the extent to which religion’s power of symbolic community institution has remained intact within modern, postsecular society. In support of this position, I show how relatively heterogeneous phenomena within Western societies, such as the renewed importance of religion in the public realm, the revival of certain forms of nationalism and the associated demand for recognition of group rights and hence for forms of legal pluralism, may prefigure a new transformation of the public realm. (shrink)