(1982). ’What is the Good?’: a comparison of young people's responses to two unfinished sentences about values. Educational Studies: Vol. 8, No. 2, pp. 113-121.

Summary This paper considers the effect of the introduction of market forces into teacher education both in terms of the loss of autonomy on the part of the providers, the teacher educators, and in terms of the growth of ownership by the consumers, the student teachers, of their learning. Specifically it identifies the paradigms of teacher education which are absent from the Council for the Accreditation of Teacher Education (CATE) criteria, such as enquiry?oriented teacher education, but which are important for (...) promoting professional self?awareness amongst teachers. This paper describes and evaluates an exercise undertaken by student teachers on a postgraduate certificate in education (PGCE) course which both promotes self?reflection and meets some of the criteria set by CATE. It concludes that it is possible to promote self?reflective teaching within the confines of the CATE criteria so long as certain procedures are followed. (shrink)

Optimism and pessimism are two diametrically opposed views about the value of existence. Optimists maintain that existence is better than non-existence, while pessimists hold that it is worse. Arthur Schopenhauer put forward a variety of arguments against optimism and for pessimism. I will offer a synoptic reading of these arguments, which aims to show that while Schopenhauer’s case against optimism primarily focuses on the value or disvalue of life’s contents, his case for pessimism focuses on the ways in which life (...) as a whole is structurally defective. (shrink)

Joyful Human Rights espouses a joy-centered approach that provides new insights into foundational human rights issues. William Paul Simmons offers a framework -- surveying a more comprehensive understanding of human experiences -- for theorizing and practicing a more affirmative and robust notion of human rights.

Our present models and theories of African history and prehistory are profoundly influenced by the physical anthropologists’ perceptions of human reality in present-day Africa. Professor P. V. Tobias has suggested that the present-day people of Africa, excluding the recent arrivals from Europe and Asia, descended from a common proto-Negriform stock which gave birth first to the so-called “Khoisan” (I am using here the terminology of my source, not the historically justified Khoe and San, meaning the Hottentots and the Bushmen) and (...) later to the Negro genetic type. Of greater importance to archaeologists, who deal mainly with the so-called pre-history, is the fact that, genetically speaking, the difference between the “Khoisan” and the Negroids is smaller than the difference between these two African racial types and all other non-African types. This realisation tends to have one consequence: the pre-historic and even historic developments are generally perceived as explainable from within Africa, without any need for external clues or explanations. Archaeological finds are thus taken for evidence of a basically internal evolution and the finds of foreign glass beads, though very frequent and spread all over Africa, are seen as belonging to the same category as Persian, Chinese, or Arab ceramics and are explained as indication of a coastal trade. (shrink)

Welcome to the family -- The sources of new phenomenology in Husserl and Heidegger -- How to be a phenomenological heretic: the origins and development of new phenomenology -- Phenomenology and onto-theology -- Phenomenology and theology reconsidered -- New phenomenology on the existence and nature of God -- The call, prayer, and Christian philosophy -- Proposals for new phenomenology and analytic philosophy of religion -- Normativity: ethics, politics, and society -- Possible futures for new phenomenology.

In The Case for Animal Rights, Tom Regan defends the view that all animals who are “subjects of a life” have an equal moral right to life. In this chapter, I consider whether it makes sense to think that animals have an equal right to life in light of the challenge that life has less value for animals than humans. This challenge raises two central questions: (1) does life have less value for animals than humans and (2) if it does, (...) does this fact justify the view that animals do not have an equal right to life. I argue, first, that life has greater value for most humans than animals because most humans are capable of experiencing higher qualities of enjoyment in life, in the form of creative, intellectual pleasures. However, this does not justify denying that animals have an equal right to life. Whether beings’ lives deserve strong respect depends on whether the value of life for those beings meets a certain threshold. I argue that the value of life for many animals meets this threshold because it is compatible with the virtue of compassion. (shrink)

Lonergan writes both of a foundation for human knowing as well as of a functional specialty he termed ‘foundations’. Neither of these is the same as ‘foundation’ as the term is used by nonfoundationalists. Lack of clarity and differentiation regarding what is meant by ‘foundationalism’ sometimes informs the perception that Lonergan is a foundationalist. The burden of this essay is to show that Lonergan's philosophical and theological thought, as well as his use of the term ‘foundations’, fall awkwardly, if at (...) all, under anti-foundationalist strictures. There is a need to clarify and differentiate a range of terms and concepts in this regard. Lonergan shares with anti-foundationalists the rejection of ocular metaphors and other naïve approaches to human knowing. Lonergan's own search for ‘foundations’, which I argue is critical for a world Church consciousness and meets the Rahner-test for a world Church, is part of an overall project to situate knowing within identifiable, recurring patterns in the operations of human consciousness. (shrink)

Collected critical essays analyzing Kierkegaard’s work in regards to theology and social-moral thought. Kierkegaard’s God and the Good Life focuses on faith and love, two central topics in Kierkegaard’s writings, to grapple with complex questions at the intersection of religion and ethics. Here, leading scholars reflect on Kierkegaard’s understanding of God, the religious life, and what it means to exist ethically. The contributors then shift to psychology, hope, knowledge, and the emotions as they offer critical and constructive readings for contemporary (...) philosophical debates in the philosophy of religion, moral philosophy, and epistemology. Together, they show how Kierkegaard continues to be an important resource for understandings of religious existence, public discourse, social life, and how to live virtuously. “All in all, the editors of this volume have put together a thoughtful and sometimes provocative collection of essays by a number of Kierkegaard scholars and philosophers for the reader’s consideration.... The volume undoubtedly makes a contribution to contemporary philosophical debates in the philosophy of religion, moral philosophy, and epistemology, especially with regard to the importance of faith and love for leading a good and meaningful human life.” —International Journal for Philosophy of Religion “Invites the reader to think anew about what Kierkegaard was saying and what we can learn from him in the context of our time, particularly what it means to become a Christian in terms of the moral task of love and living a life worthy of a human being.” —Sylvia Walsh, translator of Kierkegaard’s Discourses at the Communion on Fridays. (shrink)

Restless Ideas is a lively new textbook of contemporary social theory that speaks directly to the anxious age in which we live today. In addition to providing a highly readable guided tour of major social theories from the mid-20th to the early 21st century, this book is full of dynamic examples that show how these theories may be used to deepen our understanding of current events and of our own life experiences. The emergence of demagogic political leaders like Donald Trump (...) in the USA, Rodrigo Duterte in the Philippines, and Recep Tayyip Erdoğan in Turkey; the rise of religious fundamentalism, terrorism, and political populism; the digital echo-chamber of social media; and the underlying causes of Brexit are only some of the many current social issues that can be framed through contemporary social theories. Similarly, the politics of sexual, racial and ethnic minorities can be analyzed through the prism of theoretical perspectives such as queer theory, standpoint and intersectional theory, postcolonial theory and critical race theory, while the ongoing struggles for gender equality and gender justice can usefully be examined through the generational perspectives of feminist theories. This book sets the stage with a critical discussion of the loaded history of the social theory canon and makes the argument that there has never been a better time than the present to broaden our understanding of our shared global heritage of social theory, to include some of the formerly excluded classics of past social thinkers, and to open the doors to current social thinkers theorizing from the margins. The book traces the modern roots of contemporary social theory back to the works of the early structural functionalists, systems theorists, conflict theorists, symbolic interactionists, ethnomethodologists and sociobiologists, building on and at times inverting the canon with the critical advancements to social theory. Later chapters focus on the current influence of structuration theory, third wave critical theory, postmodernism and poststructuralism, critical race theory, postcolonialism, liquid and late modernity theories, and globalization theories. These perspectives include the works of contemporary social theorists such as Anthony Giddens, Pierre Bourdieu, Juliet Mitchell, Dorothy Smith, Judith Butler, Jean-Francois Lyotard, Jacques Derrida, Jean Baudrillard, Gayatri Spivak, Homi K. Bhabha, Zygmunt Bauman, Slavoj Zizek, Alain Badiou, Jürgen Habermas, Axel Honneth, Nancy Fraser, Manuel Castells and Ulrich Beck. The underlying premise - and the promise - of this book is that social theory has the power to provide us with the skills for more informed observation, analysis, and empathic understanding of social behavior and social interaction. In a word: the value of social theory may be seen in how it can enhance social literacy - by deepening our understanding of the world around us, and by empowering us to become practical theorists in our own lives. (shrink)

In this paper, I examine a solution to the Liar paradox found in the work of Ockham, Burley, and Pseudo-Sherwood. I reject the accounts of this solution offered by modern commentators. I argue that this medieval line suggests a non-hierarchical solution to the Liar, according to which ?true? is analysed as an indexical term, and paradox is avoided by minimal restrictions on tokens of ?true?. In certain respects, this solution resembles the recent approaches of Charles Parsons and Tyler Burge; in (...) other respects, it is related to a suggestion of Gödel. But, as a whole, it suggests an original solution to the Liar paradox, quite unlike any current proposals. (shrink)

In 1905, Richard discovered his paradox of definability, and in a letter written that year he presented both the paradox and a solution to it.Soon afterwards, Poincaré endorsed a variant of Richard?s solution.In this paper, I critically examine Richard?s and Poincaré?s ways out.I draw on an objection of Peano?s, and argue that their stated solutions do not work.But I also claim that their writings suggest another way out, different from their stated solutions, and different from the orthodox Tarskian approach.I argue (...) that this second solution does not prevent the return of the paradox. (shrink)

La 4e de couv. indique : "Prenant le contrepied de l'interprétation nietzschéenne plutôt dépréciative du ressentiment, qui cadrait avec un certain souci de défendre les privilèges de l'aristocratie, cet essai suggère une interprétation juridique du ressentiment permettant d'en faire ressortir les aspects positifs. La démarche convie à un parcours en trois étapes. La première conduit de la définition que Spinoza donna de la haine en général au sentiment d'injustice, qui est un motif de haine particulier. La définition de l'injustice, correspondant (...) chez Aristote à des cas de haine donnant lieu à une colère justifiée, permet, à rebours, d'identifier et de déprécier la haine qui ne répond pas à cette définition. Se dévoile ainsi déjà en filigrane le discret génie du ressentiment. La deuxième étape chemine du sentiment d'injustice au ressentiment et permet de distinguer, à partir du critère du droit, le ressentiment de l'indignation. Si l'interprétation de Nietzsche approfondissait la distinction entre le ressentiment et l'acquiescement, l'interprétation juridique conduit à souligner la distinction entre le ressentiment et l'indignation. Redéfini comme sentiment du droit et sentiment juridique d'injustice, le ressentiment fait l'objet d'une réhabilitation dans le dernier temps de cet essai qui est aussi l'occasion d'aborder les relations entre droit et politique, droit et science, justice et amour et de réfléchir aux liens entre ressentiment, indignation et droits de l'homme à l'âge démocratique. En intégrant la vision de Jhering, qui faisait de la paix le but du droit et de la lutte le moyen de l'atteindre, en cherchant à corriger « l'erreur » de Nietzsche par Nietzsche, le droit, sous le rapport de ses liaisons avec les affects, pourrait peut-être se définir comme une arme morale, sociale et politique, plongée dans les complexions de la haine, qui sépare le ressentiment de l'indignation, la domination du premier ayant pour effet de modérer ou de subjuguer la seconde..". (shrink)

v. 1. Vedic religion, philosophic schools, from Vedism to Hinduism.

This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be (...) preserved, reproduced, and made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Brian Calvert has offered us a clear and careful analysis of Locke′s views on punishment and capital punishment. 1 The primary goal of his paper–that of correcting the misperception of Locke as a wholehearted proponent of capital punishment for a wide range of offences–must be allowed to be both laudable and largely achieved in his discussion. But Calvert′s analysis also encourages, I think, a number of serious misunderstandings of Locke′s true position.

Nous pensons avoir souvent le choix entre plusieurs options et considérons que les personnes humaines qui exercent normalement ce pouvoir peuvent être tenues pour responsables de leurs actes. Ces croyances, en la liberté, en la responsabilité et en leur relation nécessaire, ont pu être entendues de manières différentes, voire niées. L'idée que les actions humaines sont déterminées par des facteurs qui ne dépendent pas des agents humains, comme le sont tous ou la plupart des événements de ce monde, est une (...) croyance ancienne (destin, prédestination) et moderne (déterminisme des lois de la nature). Et la pensée qu'une indétermination des actions humaines ne serait pas plus favorable à la liberté et à la responsabilité peut conduire à la conclusion que ces dernières sont impossibles. Pour affronter ce problème, il faut élucider les concepts, et évaluer les analyses ainsi que les arguments proposés de part et d'autre. En s'appuyant sur l'état contemporain de la discussion, ce livre défend la possibilité et la plausibilité de la conception "libertarienne" de la liberté. Elle serait incompatible avec le déterminisme et compatible avec l'indéterminisme, qui est la condition de la responsabilité morale."--Page 4 of cover. (shrink)

"Audaces fortuna invat. Dynamin sophian kyle baraka. Many or few, always bold"--Front cover.

Comment les juristes pensent-ils les fondements du droit? Le constructivisme juridique apporte une réponse inédite à cette interrogation. Cet essai le révèle en tant que modèle épistémologique permettant de refonder le droit par la science juridique. Inexploré jusqu'alors en droit, le constructivisme apparaît comme une structure de la pensée des juristes qui se manifeste en période de crise à travers un processus en forme de boucle révolutionnant successivement les méthodes, le concept et les valeurs de la connaissance juridique (fig. de (...) la couverture). Par une plongée au cur de la Rome antique, ce premier tome consacré aux origines romaines du constructivisme juridique étudie l'émergence du jusnaturalisme dans une société romaine en crise marquée par un droit privé en pleine mutation. Il décrit comment la transformation du savoir classique des jurisconsultes en une science du droit rationnelle et abstraite est l'uvre d'un fondement constructiviste du droit en mesure de répondre aux réalités sociopolitiques. Et si l'étude historique de ces temps de crise pouvait nous aider à comprendre les évolutions du droit d'aujourd'hui? (shrink)

This volume is designed to set out some of the central issues in the theory of truth. It draws together, for the first time, the debates between philosophers who favor 'robust' or 'substantive' theories of truth, and those other, 'deflationist' or minimalists, who deny that such theories can be given. The editors provide a substantial introduction, in which they look at how the debates relate to further issues, such as the Liar paradox and formal truth theories.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Latina/o Social Ethics: Moving beyond Eurocentric Moral Thinking, and: Racism and God-Talk: A Latino/a PerspectiveKevin N. York-SimmonsLatina/o Social Ethics: Moving beyond Eurocentric Moral Thinking Miguel A. de La Torre, Waco Tex.: Baylor University Press, 2010. 160 pp. $24.95.Racism and God-Talk: A Latino/a Perspective Rubén Rosario Rodríguez New York: New York University Press, 2008. 320 pp. $24.00Although Latina/o theologians have contributed much to Christian moral discourse in recent decades, (...) the impact of these contributions has too often remained limited to other Latina/os and those with particular interests in liberation theologies. Miguel de La Torre and Rubén Rosario Rodríguez build on the contributions of theologians before them while challenging the broader theological community to take notice of these rich and provocative works.In four concise chapters, Miguel de La Torre’s Latina/o Social Ethics delivers a forceful criticism of prominent thinkers in the field of Christian ethics and offers a creative reconstruction of ethics from a Latina/o perspective. De La Torre offers a critique of “Euroamerican” Christian ethicists whose works have greatly influenced contemporary Christian moral discourse. He addresses the writings of Walter Rauschenbusch, Reinhold Niebuhr, Stanley Hauerwas, Anthony Campolo, Ron Sider, and Jim Wallis. De La Torre faults these theologians for the ways in which their moral thinking participates in the oppression and marginalization of Latina/os, either through their silence or through their endorsement of specific polices. De La Torre concludes that the legacy of cultural and economic privilege and the oppression of Latinas/os are so [End Page 199] deeply embedded in the Eurocentric thinking that has dominated the field of Christian ethics that it cannot be the foundation for Latino social ethics.De La Torre’s aim is to “move beyond” Eurocentric modes of thinking rather than dwell on critique. This eagerness to move forward to the creative and constructive aspects of Latina/o ethics, however, limits the forcefulness of his critique of Euroamerican ethicists. De La Torre’s reading of Euroamerican ethics—and even the application of that term—is highly selective, both in terms of the thinkers chosen and the writings examined. While De La Torre’s criticisms of these thinkers are generally insightful and serve to illustrate his basic criticism of Eurocentric ethics, these criticisms are limited in their depth of analysis. De La Torre is less concerned with the broader historical and theological considerations at work in these Euroamerican ethicists than with their failures to adequately address issues of concern to Latinas/os.The second half of Latina/o Social Ethics moves to his constructive, or “reconstructive,” project. De La Torre reviews central concepts in the methodology of Latina/o social ethics, including lo cotidiano, nepantla, la lucha, en conjunto, and acompañamiento. De La Torre’s explanation of these terms is brief and accessible. Moving beyond these concepts, the fourth chapter of Latina/o Social Ethics offers a creative approach to a liberative ethics that draws on Christian tradition as well as broader Hispanic cultural resources, including folk characters and themes of the trickster found in Afro-Caribbean religious traditions. De La Torre addresses the concern for how to imagine a Christian ethics with a role for the trickster, including identifying trickster characters and themes in the Bible. His “disruptive ethics” challenges the preference for order over justice that has characterized Eurocentric ethics, for which he provides helpful examples. De La Torre is clearly concerned with imperialism, immigration, and free trade, yet it is unclear what justice means in those contexts. Perhaps due to the powerlessness of marginalized Latina/os, criticisms of injustice weigh far more heavily than visions of justice.The concise length of this book broadens its appeal. Academics unfamiliar with some of the concepts and methodologies of Latina/o theologians will find this short introduction a useful starting point. This provocative book would also be a welcome addition to the classroom, either in part or in its entirety.In contrast to De La Torre’s short work, Rubén Rosario Rodríguez sets a broader and more ambitious task in his Racism and God-Talk. His project... (shrink)