This essay explores the intersection of communication and culture. It proposes that a new interdisciplinary field of inquiry–a phenomenology of communications–implicates culture in that all communication helps shape and reflects a society’s cultural assumptions and aspirations. In an era of social media and electronic communication, the impact on culture has accelerated. Both positive and negative aspects of social media reverberate in American popular culture that Christopher Lasch described as a culture of narcissism and David Brooks calls a culture of (...) the “Big Me.” The essay revisits a documentary about Mike Tyson’s life and career that exemplifies what it means to be an American, renewing a culture that aspires to redeem the American dream of a more perfect union beyond preference and prejudice. It shows also why American culture needs to be transformed from a narcissistic, self-referential, tribal perspective of identity politics and false tolerance toward a culture that respects individual autonomy and privacy, reconnects rights and responsibilities, and encourages true diversity, inspired by transcendent norms and ideals worthy of a creature created in the image and likeness of God. (shrink)

Curiously, in the late twentieth century, even agnostic cosmologists like Stephen Hawking—who is often compared with Einstein—pose metascientific questions concerning a Creator and the cosmos, which science per se is unable to answer. Modern science of the brain, e.g. Roger Penrose's Shadows of the Mind, is only beginning to explore the relationship between the brain and the mind-the physiological and the epistemic. Galileo thought that God's two books-Nature and the Word-cannot be in conflict, since both have a common author: God. (...) This entails, inter alia, that science and faith are to two roads to the Creator-God. David Granby recalls that once upon a time, science and religion were perceived as complementary enterprises, with each scientific advance confirming the grandeur of a Superior Intelligence-God. Are we then at the threshold of a new era of fruitful dialogue between science and religion, one that is mediated by philosophy in the classical sense? In this paper I explore this question in greater detail. (shrink)

The thesis of this essay is that the central postmodern challenge is to recover stable, objective normative standards that presuppose cultural renewal and liberal arts education building on the classical paideia of educating the whole person. Humans possess an innate moral sense that requires nurturing and developing to encompass both résumé and eulogy virtues as proposed by David Brooks’ The Road to Character. Wisdom-seeking traditions aim at self-mastery, but need tempering by neo-Kantian epistemological modesty to eschew utopias in their (...) quest for transcendence, recalling the Augustinian conception of humanity’s fallen nature, the need for community, the aspiration for good works in the City of Man, and the soul’s yearning for redemption and salvation in the City of God. The essay concludes with the “Angel Initiative” as an example of practical wisdom that reflects Brooks’ humility code, the wisdom-seeking traditions’ emphasis on the Way, and Christianity’s promise as “a religion of second chances.”. (shrink)

Part of the appeal of the biological approach to personal identity is that it does not have to countenance spatially coincident entities. But if the termination thesis is correct and the organism ceases to exist at death, then it appears that the corpse is a dead body that earlier was a living body and distinct from but spatially coincident with the organism. If the organism is identified with the body, then the unwelcome spatial coincidence could perhaps be avoided. It is (...) argued that such an identification would be a mistake. A living organism has a different part/whole relationship and persistence conditions than the alleged body. A case will be made that the concept ‘human body’ is a conceptual mess, vague in an unprincipled manner, and that an eliminativist stance towards dead bodies is the appropriate response. CiteULike Connotea Del.icio.us What's this? (shrink)

As a continuation of the work of the third author in [5], we make further observations on the features of Galois cohomology in the general model theoretic context. We make explicit the connection between forms of definable groups and first cohomology sets with coefficients in a suitable automorphism group. We then use a method of twisting cohomology (inspired by Serre’s algebraic twisting) to describe arbitrary fibres in cohomology sequences—yielding a useful “finiteness” result on cohomology sets. Applied to the special case (...) of differential fields and Kolchin’s constrained cohomology, we complete results from [3] by proving that the first constrained cohomology set of a differential algebraic group over a bounded, differentially large, field is countable. (shrink)

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 was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. 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.As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

In this classic work David Bohm, writing clearly and without technical jargon, develops a theory of quantum physics which treats the totality of existence as an unbroken whole.

Religion, science, and naturalism -- Perception and religious experience -- Panexperientialism, freedom, and the mind-body relation -- Naturalistic, dipolar theism -- Natural theology based on naturalistic theism -- Evolution, evil, and eschatology -- The two ultimates and the religions -- Religion, morality, and civilization -- Religious language and truth -- Religious knowledge and common sense.

In this innovative study, Lea David critically investigates the relationship between human rights and memory, suggesting that, instead of understanding human rights in a normative fashion, human rights should be treated as an ideology. Conceptualizing human rights as an ideology gives us useful theoretical and methodological tools to recognize the real impact human rights has on the ground. David traces the rise of the global phenomenon that is the human rights memorialization agenda, termed 'Moral Remembrance', and explores what (...) happens once this agenda becomes implemented. Based on evidence from the Western Balkans and Israel/Palestine, she argues that the human rights memorialization agenda does not lead to a better appreciation of human rights but, contrary to what would be expected, it merely serves to strengthen national sentiments, divisions and animosities along ethnic lines, and leads to the new forms of societal inequalities that are closely connected to different forms of corruptions. (shrink)

Liberal thinkers of the eighteenth and nineteenth centuries were alert to the political costs and human cruelties involved in European colonialism, but they also thought that European expansion held out progressive possibilities. In Progress, Pluralism, and Politics David Williams examines the colonial and anti-colonial arguments of Adam Smith, Immanuel Kant, Jeremy Bentham, and L.T. Hobhouse. Williams locates their ambivalent attitude towards European conquest and colonial rule in a set of tensions between the impact of colonialism on European states, the (...) possibilities of progress in distant and diverse places, and the relationship between universalism and cultural pluralism. In so doing he reveals some of the central ambiguities that characterize the ways that liberal thought has dealt with the reality of an illiberal world. Of particular importance are appeals to various forms of universal history, attempts to mediate between the claims of identity and the reality of difference, and the different ways of thinking about the achievement of liberal goods in other places. Pointing to key elements in still ongoing debates within liberal states about how they should relate to illiberal places, Progress, Pluralism, and Politics enriches the discussion on political thought and the relationship between liberalism and colonialism. (shrink)

Thus, Meyers provides a valuable account, not only of current medical attitudes, but also of relevant case and statute law as it stands at present.

David Charles presents a major new study of Aristotle's views on meaning, essence, necessity, and related topics. These interconnected views are central to Aristotle's metaphysics, philosophy of language, and philosophy of science, and are also highly relevant to current philosophical debates. Charles aims to reach a clear understanding of Aristotle's claims and arguments, to assess their truth, and to evaluate their importance to ancient and modern philosophy.

In Phenomenology and the Problem of History. David Carr examines the paradox involving Husserl's transcendental philosophy and his later historicist theory.

Confronted with the apparent explanatory gap between physical processes and consciousness, there are many possible reactions. Some deny that any explanatory gap exists at all. Some hold that there is an explanatory gap for now, but that it will eventually be closed. Some hold that the explanatory gap corresponds to an ontological gap in nature.

Beneath the stylized violence and thrilling car crashes, the Mad Max films consider universal questions about the nature of human life, order and anarchy, justice and moral responsibility, society and technology, and ultimately, human redemption. In Mad Max and Philosophy, a diverse team of political scientists, historians, and philosophers investigates the underlying themes of the blockbuster movie franchise, following Max as he attempts to rebuild himself and the world. -/- This book guides you through the barren wastelands of a post-apocalyptic (...) future as you explore ethics and politics in The Wasteland, the importance of costumes and music, humankind's relationship with nature, commerce, gender, religion, madness, and more. (shrink)

This Introduction introduces readers to the concepts of political philosophy: authority, democracy, freedom and its limits, justice, feminism, multiculturalism, and nationality. Accessibly written and assuming no previous knowledge of the subject, it encourages the reader to think clearly and critically about the leading political questions of our time. THe book first investigates how politcial philosophy tackles basic ethical questions such as 'how should we live together in society?' It furthermore looks at political authority, discusses the reasons society needs politics in (...) the first place, explores the limitations of politics, and asks if there are areas of life that shouldn't be governed by politics. Moreover, the book explores the connections between political authority and justice, a constant theme in political philosophy, and the ways in which social justice can be used to regulate rather than destroy a market economy. In his travels through this realm, Miller covers why nations ar the natural units of government and wonders if the rise of multiculturalism and transnational co-operation will change all this, and asks in the end if we will ever see the formation of a world government. (shrink)

Making Sense of Education provides a contemporary introduction to the key issues in educational philosophy and theory. Exploring recent developments as well as important ideas from the twentieth century, this book aims to make philosophy of education relevant to everyday practice for teachers and student teachers, as well as those studying education as an academic subject.

DISSERTATION T. The Natural History of Religion. INTRODUCTION. AS every enquiry, which regards Religion, is of the utmost importance, there are two ...

This paper responds to comments and criticisms by Stefan Brandt and Eva-Maria Jung, directed at the book "Know-how as Competence. A Rylean Responsibilist Account".

The arithmetical -- Tripartite city, tripartite soul -- The one, the two, and the three -- The arithmetical character of Kallipolis -- Eros -- Intimations of Eros -- The three waves -- Kallipolis v. The republic -- Democracy, psychology, poetry -- Democracy -- Narrative psychology -- Psychological narrative -- Appendix -- The meaning of "dialectical" -- The technical meaning of "dialectic" -- The non-technical of "dialectic" -- Dialectic in The republic.

Procreation and Parenthood offers new and original essays by leading philosophers on some of the main ethical issues raised by these activities.

The resemblance theory of representation is the view that one thing represents another by virtue of resembling it. Typically, it is taken as non-controversial that Berkeley accepts the resemblance theory of representation – even if the plausibility of the resemblance theory itself comes under scrutiny. One piece of evidence in favour of this reading of Berkeley is his commitment to the ‘likeness principle’: the view that ‘an idea can be like nothing but an idea’ (PHK § 8). The likeness principle (...) is typically seen as a rejection of the kind of indirect theory of perception that is often attributed to Locke. However, by paying particular attention to Berkeley’s account of how mental representation via the imagination works, Dávid Bartha casts doubt on the consensus view that Berkeley does accept the resemblance theory of representation. (shrink)

1 Introduction 2 Perceptual Concepts 2.1 Perceptual Concepts are not Demonstrative 2.2 Perceptual Concepts as Stored Templates 2.3 Perceptual Semantics 2.4 Perceptually Derived Concepts 3 Phenomenal Concepts.

Belgrade University student demonstrations, 1996-97, represent a turning point in the emergence of a democratic civic culture and civil society in the former Yugoslavia. Large-scale student demonstrations were triggered by the regimens cancellation of the November 1996 municipal election victories by the united opposition, Zajedno, in more than a dozen cities throughout Serbia, Demonstrating independently of political parties, student demands concerned not only narrow issues of university education, funding and governance, but also much larger society-wide issues concerning democratic prospects for (...) Serbia Student demonstrations helped achieve several important goals, including the reinstatement of the 1996 opposition victories, and hastened Milošević's departure. Belgrade students sought consciously to transcend Serbian nationalism, effectively challenging the regime, while distancing themselves from all political parties. Crucial in terms of overcoming the virulent nationalisms, exploited by political leaderships throughout the Balkans in the 1990s, was the students' quest for universal human rights, democracy, pluralism, tolerance, and an open society. Following Milošević's demise, the studem movement became institutionalized in Otpor as a genuine civil society public-interest group and unofficial watchdog. (shrink)

Ecumenical dialogue and reconciliation among Christians, the dictates of academic freedom, and the very integrity of science and faith call for a new conceptual framework, episteme or paradigm for understanding the phenomenon of man, including the proper relationship between science and faith. Both science and Scripture suggest a more humane, charitable, and open-ended approach to science and religion. Freedom of inquiry and Christian charity constitute the essential prerequisites for a new episteme reflected by the imperative for a Second Reformation in (...) the religious sphere, coupled with the prospects for a post-Kantian Second Copemican Revolution in the scientific sphere. (shrink)

This essay proposes that while a "Christian" democracy may be too idealistic, liberal democracy presupposes transcendent moral and spiritual norms, in particular a Judeo-Christian foundation for human dignity and human rights. A Biblical understanding of human nature as fallible and imperfect susceptible to worldly temptations, emphasizes free choice and personal responsibility, and the imperative to limit the temporal exercise of power by any man or institution. Maritain's concept of integral or Christian humanism is founded on personalism, the unique value and (...) dignity of each human being created in the image of God, and the need for community. The major challenge for literal democracy is how to reconcile individual freedom with socio-economic-political-legal institutions and processes which require the constraint of man-made laws and the exercise of authority and power The essay condudes that perhaps the major legacy of the American founding is the notion of the priority of liberty which offers the best prospects for conjoining reason and faith, the secular and the sacred, Athens and Jerusalem, The priority of liberty also animates Maritain's vision of a "Christianly-inspired" personalistic society capable of advancing both individual human flourishing and the common good. (shrink)

Political culture theory enjoyed a revival during the 1980s despite its alleged inability to account for change, values, conflict, and differences within nations. A new school of thought attempts to remedy the shortfalls of Almond and Verba's The Civic Culture. The grid-group cultural theory, propounded by Thompson, Ellis and Wildavsky, proposes a typology of ways of life as the missing link in a cultural-functional analysis of the formation of preferences. This essay assesses cultural theory as a methodology and a substantive (...) theory or sociology of knowledge. Cultural theory claims that there are only five possible ways of life: Hierarchy, egalitarianism, fatalism, individualism, and autonomy. Yet it fails to address questions of universal values, ethics, power, or human rights and freedoms. There are inherent problems in applying cultural theory as a mode of political analysis. In the absence of exogenous, non-systemic ethical criteria, cultural theory as a social construction of reality begs the question of ethical conduct. (shrink)

At the dawn of the Third Millennium, philosophy is at an important crossroads in its role as paideia—philosophy educating humanity. A major challenge for philosophy today is to mediate the emergmg science-religion dialogue, and enhance understanding of the relationship between science, ethics, and faith. Curiously, the methodological dilemmas and thorny issues of demarcation between science and religion reflect a new awareness regarding metascientific questions posed by science itself. We are at the threshold of a new Golden Age of scientific discoveries (...) and faith-informed, interdisciplinary, and liberal learning interconnecting once more all areas of knowledge with ethics and faith. The likely key to new discoveries is an interdisciplinary approach seeking interrelatedness between all phenomena. This means also that the restoration of philosqphy in the classic sense as sophia or the love of wisdom can only be achieved within the larger framework of dialogue among all disciplines in the quest for truth. (shrink)

A new paradigm is emerging which places Charles Darwin's theory of evolution via natural selection into a larger conceptual framework with greater explanatory power. Darwinism needs to be reconceptualized as a scientific enterprise and philosophical worldview. A larger framework is needed to account for the immaterial laws of nature which guide evolutionary mechanisms and processes to achieve predetermined ends that reflect a superlative Intelligence, Mind or God. Curiously, Darwinism fails to explain intelligent observers who can make sense of the laws (...) of nature. Immanuel Kant's conception of man as both phenomenon and noumenon suggests that man is the missing link between science and religion, and that the two views of genesis—-evolution and creation--are complementary rather than antithetical. Evolution should be taught as science, not ideology. Teaching evolution as science means opening the theory to critical scrutiny which can correct, modify, enrich, and develop the theory in interdisciplinary perspective. But the theory of evolution reaches well beyond science narrowly defined, and broaches philosophical, ethical, and theological dimensions which can be addressed only in interdisciplinary conversation bringing to the table insights from many disciplines. Finally, Darwinism as a materialist, reductionist worldview needs to be humanized, if not Christianized, and thus reach its full potential as science. It would then also recognize human exceptionalism, the teleological imperative, the principle of tolerance, and the fundamental religious insight that we live by faith. (shrink)

This essay explores the conceptual foundations of C. S. Lewis' pilgrimage to a Christian worldview and its implications for Christian scholarship in the Third Millennium. C. S. Lewis' essential Christian worldview has three distinct yet complementary strands: The Tao, Natural Law, or the moral sense; the ecumenical inspiration of Mere Christianity; and the quest for truth and authentic values in the real world. These three strands converge in Lewis' own pilgrimage and witness to the immediacy and relevance of religious experience. (...) Curiously, the reality and truth of the Christian vision finds eloquent exposition in Lewis' lucid prose In the recounting of this consummate storyteller, the Christian worldview emerges as both real and transcendental or "numinous," whose truth is found in historical evidences and lived experience. It is for this reason that Lewis is aptly called an apostle to the sceptics. Lewis' literary imagination thus provides inspiration for a Christian humanist paideia as propaedeutic to renew both liberal arts education and the culture of liberalism. (shrink)