Kann ein Werk, das vor allem Handbuch zu den Vorlesungen sein sollte, mit seinen Kurzfassungen von Logik und Phanomenologie die in den entsprechenden Buchern vorgelegten Entwurfe uberhaupt adaquat wiedergeben? Wie sind die Veranderungen bezuglich der Einleitungsfunktion der Phanomenologie zu bewerten? Wie schliesslich sind die auch sonst nur in Vorlesungsmitschriften uberlieferten Systemteile zur Philosophie der Natur und zur Philosophie des Geistes im Gesamtzusammenhang des Systems zu deuten? - Dies sind nur einige der Fragen, die der vorliegende Band aufgreift, um gleichzeitig eine (...) umfassende Einfuhrung in die Probleme des Hegel'schen Systems bzw. seiner einzelnen Teile zu liefern. Mit Beitragen von H.-Ch. Lucas, J. D'Hondt, N. Waszek, O. Poggeler, U. Rameil, G. Baptist, M. Bykova, W. Bonsiepen, R. Wahsner, M. Bienenstock, F. Hespe, B. Tuschling, A. Th. Peperzak, H. Schneider, M. Alvarez-Gomez, K. J. Schmidt, K. Dusing, A. Nuzzo und H. F. Fulda. (shrink)

Inhalt: O. Poggeler: Vorwort - Publikationen des Hegel-Archivs (Bochum) - Publications du Centre de Recherche et de Documentation sur Hegel et sur Marx (Poitiers) - G. Planty-Bonjour: In memoriam Claude Bruaire - Die Lehren der Geschichte: J. D'Hondt: Les lecons hegeliennes de l'histoire - N. Waszek: Weltgeschichte und Zeitgeschehen. Hegels Lekture des Globe - B. Bourgeois: Hegel et la deraison dans l'histoire - D. Souche-Dagues: La 'fierte' de l'Esprit - Dialektische Logik und Geschichtsmetaphysik: O. Poggeler: Geschichte, Philosophie und Logik bei (...) Hegel - K. Dusing: Dialektik und Geschichtsmetaphysik in Hegels Konzeption philosophiegeschichtlicher Entwicklung - G. Schmidt: Kausalitat oder Substantialitat? - Geschichte der Philosophie und logische Kategorien: M. Riedel: Erster und anderer Anfang. Hegels Bestimmung des Ursprungs und Grundes der griechischen Philosophie - B. Tuschling: Necessarium est idem simul esse et non esse. Zu Hegels Revision der Grundlagen von Logik und Metaphysik - Entwicklung, Geschichte der Philosophie und Evolution: P. Garniron: Hegels Geschichte der Philosophie der Moderne. Eine Untersuchung auf der Grundlage verschiedener Berliner Nachschriften - H.-Ch. Lucas: Kontinuitat, Einheit und das Neue. Uberlegungen zu Hegel und Thomas S. Kuhn - W. Bonsiepen: Der Zusammenhang von Naturrevolution und geschichtlicher Entwicklung in Hegels Berliner System - Anhang: Abkurzungen und Siglen - Literaturverzeichnis: H.-Ch. Lucas und N. Waszek. - Personenverzeichnis. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Configured to Christ: On Spiritual Direction and Clergy Formation by James KeatingChristian Raab O.S.B.Configured to Christ: On Spiritual Direction and Clergy Formation by James Keating (Steubenville, OH: Emmaus Road, 2021), xxix + 312 pp.Deacon James Keating has served the Church by forming her clergy for thirty years. While he has been a seminary professor and a director of deacon formation at the diocesan level, his prolific scholarship as (...) well as his time as director of theological formation for the Institute for Priestly Formation in Creighton, NE, made him a national figure. Configured to Christ is a collection of Keating's most important essays.While this book is a retrospective, it couldn't be more timely. In 2016 (on the Feast of the Immaculate Conception, December 8), the Congregation for Catholic Education issued The Gift of the Priestly Vocation—Ratio Fundamentalis Institutionis Sacerdotalis, a text which provides guidelines for the whole Church concerning priestly formation. In the fall of 2021, the United States Council of Catholic Bishops completed their revision of the sixth edition of the Program of Priestly Formation (PPF), which translates the principles of the Ratio for the American context. With these two documents in place, it now falls upon seminaries to examine their programs in light of the vision provided by the magisterium. The next five to ten years promise to be a time of reform and renewal in seminary formation. Institutions will be looking for fresh and orienting ideas. Keating's book can be recommended as among the best resources for the venture that awaits.One reason Keating's book is so valuable is its focus on the "perichoresis" of the various aspects of formation (107). This emphasis is consonant with the terminological change found in the new PPF from the language of formational "pillars" to the language of formational "dimensions" (see the USCCB's 5th edition of the PPF, §28). The thinking behind this change seems to have been that it was too easy to imagine "pillars" as separate from [End Page 1110] one another. The human, spiritual, intellectual, and pastoral dimensions of formation are in fact interwoven, interdependent, and interpenetrating. While they can be distinguished, they cannot be divided. Growth in one fosters growth in the other. Keating has long understood this, as his various essays show.The book is divided into three parts and eighteen chapters. Part 1 is entitled "The Interior Life of the Cleric." Here, readers are introduced to the integral relationship between the spiritual and intellectual formational dimensions. For example, Keating provides, in chapter 1, a sustained theoretical reflection on the relationship between academic theology and spirituality, and, in chapter 2, he examines John Henry Newman's writings as a concretized test case for the right relationship of prayer, study, and thought. Authors such as Hans Urs von Balthasar and Jean Leclercq have investigated this relationship in classic works, but Keating's presentation is notable for its accessibility, coherence, and concision. The remaining chapters of part 1 address the topics of silence and spiritual direction. Emerging from these analyses are the insights that interiority expands through discovery of Christ within. We participate in Christ as we behold, wonder, think, theologize, and pray. Keating's plea that we introduce ministerial candidates to the romance of silence is most welcome.The second part of the book is entitled "The Formation of the Cleric." It brings together nine essays which explicitly explore the art of formation. The key to this section, and maybe to the whole book, is chapter 7, "Christ is the Sure Foundation: Priestly Human Formation Completed in and by Spiritual Formation." This chapter makes the case not only for the perichoresis of formational dimensions but also for a much stronger emphasis on spiritual formation than is often the case. Of special note is Keating's observation that spiritual formation can truly support human formation. This is an important insight. In his 1992 apostolic exhortation Pastores Dabo Vobis (on the formation of priests), John Paul II had articulated that human formation was "the basis of all priestly formation" (§43).Unfortunately, this line could be (and has been) interpreted problematically to mean human formation... (shrink)

Most commentators assume that the affirmation of life can be defined univocally, as an act the success of which can be assessed by means of the test of the eternal return in GS341; and, that the affirmation of life is synonymous with what Nietzsche calls amor fati, and thus singlehandedly encapsulates Nietzsche’s ethical ideal. I take issue with both assumptions and develop an alternative view. I argue that for Nietzsche there are two ways to affirm life ethically. The first is (...) unreflective and piecemeal. I propose a substantive modification to Bernard Reginster’s procedural approach by suggesting that life is affirmed each time an agent seeks to overcome, and succeeds in overcoming, resistance in the pursuit of a first order desire expressive of love for life – the last clause being mine. I further argue that even with this added clause this first form cannot defeat what Reginster calls the ‘normative core of nihilism’, namely the experiencing of suffering as an objection to life. I identify in Nietzsche’s later work a second form of ethical life affirmation: a holistic, ecstatic act, a Dionysian blessing which ‘calls good’ life as a whole and thus redeems it by making it fully desirable on erotic grounds. Yet even in its two ethical forms the affirmation of life does not suffice to define Nietzsche’s ethical ideal. The very perspective of life affirmation is limited because it remains beholden to the very framework Nietzsche sought to escape: the Christian overarching concern for redemption and preoccupation with theodicic narratives. By contrast, I argue that amor fati, as agapic love of life, affords Nietzsche with a distinct resource to go beyond theodicic prospects and examine its relation to the erotic love of life, which is at the core of both forms of ethical life affirmation. I offer a pluralistic reading of GS341, not simply as a test of life affirmation, but as articulating Nietzsche’s two ethical ideals, amor fati on the one hand, and the affirmation of life in both its forms, on the other. (shrink)

Die folgende Untersuchung ist eine Antwort auf die Frage nach dem Ort des 'Irrationalisten' Johann Gottfried Herder innerhalb des Kontinuums der Aufklärung. Aus dem Inhalt: I. Ästhetik als Desiderat der Gnoseologie A. Gottfried Wilhelm Leibniz B. Christian Wolff C. Alexander Gottlieb Baumgarten II. Herders Ästhetik-Kritik A. Herders Kritik der Philosophie der "Wortwelten" B. Herders Auseinandersetzung mit Baumgarten III. Herders Ästhetik-Entwurf A. Zum Konzept der Prägnanz B. Haptik und Skulptur, Optik und Malerei C. Poesie - Phantasie und Dichtungsvermögen IV. Herders (...) Entwurf einer Geschichtsphilosophie A. Der Status der Geschichtsphilosophie B. Aisthesis und Geschichte. (shrink)

I tease out two early Christian puzzles about agency: (a) agential control: how can agents self-constitute if their primary experience of themselves is not one of control, as in Greek antiquity, but of relative powerlessness? And (b) ethical expertise: how can agents constitute themselves as ethical agents if they cannot trust themselves to recognize, and act in the light of, the good? I argue, first, that Foucault saw the importance of these puzzles and focused on extreme obedience as affording (...) a possible resolution; second, that he failed to resolve the puzzles because of his reliance on an overly voluntarist and reflective understanding of obedience as an exercise of will; and finally, that turning to Cassian’s own thoughts on the relation between extreme obedience and humility as kenosis affords us a way out of the puzzles. (shrink)

I tease out two early Christian puzzles about agency: (a) agential control: how can agents self-constitute if their primary experience of themselves is not one of control, as in Greek antiquity, but of relative powerlessness? And (b) ethical expertise: how can agents constitute themselves as ethical agents if they cannot trust themselves to recognize, and act in the light of, the good? I argue, first, that Foucault saw the importance of these puzzles and focused on extreme obedience as affording (...) a possible resolution; second, that he failed to resolve the puzzles because of his reliance on an overly voluntarist and reflective understanding of obedience as an exercise of will; and finally, that turning to Cassian’s own thoughts on the relation between extreme obedience and humility as kenosis affords us a way out of the puzzles. (shrink)

In this paper, I will present an argument against Husserl’s analysis of picture consciousness. Husserl’s analysis of picture consciousness (as it can be found primarily in the recently translated volume Husserliana 23) moves from a theory of depiction in general to a theory of perceptual imagination. Though, I think that Husserl’s thesis that picture consciousness is different from depictive and linguistic consciousness is legitimate, and that Husserl’s phenomenology avoids the errors of linguistic theories, such as Goodman’s, I submit that his (...) overall theory is unacceptable, especially when it is applied to works of art. Regarding art, the main problem of Husserl’s theory is the assumption that pictures are constituted primarily as a conflict between perception/physical picture thing and imagination/picture object. Against this mentalist claim, I maintain, from a hermeneutic point of view, that pictures are the result of perceptual formations [Bildungen]. I then claim that Husserl’s theory fails, since it does not take into account what I call “plastic perception” [Bildliches Sehen], which plays a prominent role not only within the German tradition of art education but also within German art itself. In this connection, “plastic thinking” [Bildliches Denken] was prominent especially in Klee, in Kandinsky, and in Beuys, as well as in the overall doctrine of the Bauhaus. Ultimately, I argue that Husserl’s notion of picture consciousness and general perceptive imaginary consciousness must be replaced with a more dynamic model of the perception of pictures and art work that takes into account (a) the constructive and plastic moment, (b) the social dimension and (c) the genetic dimension of what it means to see something in something (Wollheim). (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 127 les Paiens de leurs t6nebres,... de les fortifier de telle sorte contre les pr~jugez & contre les erreurs populaires qu'ils fussent incapables d'y tomber. Again, we learn that Bayle says "we do not know if a substance is by nature spiritual or corporeal, nor if the soul is immortal" with references to "Pyrrhon, B" and "Charron, O" (p. 112). Whatever Professor Mason means about substance, it (...) is not contained as far as I can see in "Pyrrhon, B"; and the point in "Charron, O" is that there is no irrefutable proof of the immortality of the soul. 2Professor Mason is following Voltaire's example more thanBayle's when he attributes to an author implications or attitudes not clearly expressed in the original. This is not to say that his conclusions are totally invalidated; on the contrary, they stand up despite his unreliability on Bayle, for his principal concern is Voltaire's reactions to the Scholar of Rotterdam. Apart from these reservations, it is good to have so important and so complicated a subject so compactly documented. CRAm B. BRVS~ Columbia University Das medizinische Weltbild des Paracelsus. Seine Zusammenhiinge mit Neuplatonismus und Gnosis. By Waiter Pagel. (Wiesbaden: Franz Steiner Verlag, 1962. "Kosmosophie", Forschungen und Texte zur Geschichte des Weltbildes, der Naturphilosophie, der Mystik und des Spiritualismus vom Sp~tmittelalter bis zur Romantik, ed. by K. Goldammer, Vol. I. Pp. xvi ~- 160. DM 24.) The new monograph series "Kosmosophie" couId not have been introduced more excellently than by Walter Pagel's work on Paracelsus which supplements and extends his earlier study Paracelsus, An Introduction to Philosophical Medicine in the Era of the Renaissance (Basel & New York: 1958). The new series is devoted to studies in the history of science, exploring the old traditions of a "sophic" understanding of the cosmos which always existed side by side with a "logical" one, i.e., the heritage from ancient mysticism, gnosticism, alchemy, and metaphysical speculation which so "disgracefully" characterizes the beginnings of modern science. In this book, Pagel tries to locate the great physician and philosopher Theophrastus of Hohenheim called Paracelsus (1493-1541) within the history of science at that turning point between the Middle Ages and the Renaissance and to understand him on the basis of the specific relationship of inheriting and modifying the traditions of neoplatonie and gnostic thought in his writings. After an introductory chapter about Paracelsus's position in the history of medicine and in contemporary times, the author investigates the neoplatonic and gnostic sources and presuppositions for the medical-physical world-view of Paracelsus. It should have been pointed out more clearly in this chapter, however, that the study of gnosticism and its effect upon the thinking of the later Hellenism is still in its beginning stages. He describes, then, Paracelsus's world of ideas as it is to be seen in the light of these neoplatonic and gnostic traditions: the doctrines of the invisible spiritual world, the astral powers, the astral body, dualism of sex, the two kinds of fire, the Logoi, the elements, primordial matter, etc. In each case, possible connections with the Hermetic writings, alchemy, gnosticism, neoplatonism, and their transmission through mysticism, cabbala, and the neoplatonic philosophers of the Renaissance (especially Marsilius Ficinus) as well as through St. Augustine have been discussed. Here are a few other distressing misrepresentations of what Bayle has to say: p. 30, on Jews; p. 30, n. 6, on the inspiration of scripture; p. 31, n. 2, on the same subject; p. 37, on miracles; p. 61, n. 1, on man's dominion over animals; p. 92, n. 4, on Christian and natural morality; p. 137, n. 4, on moral and speculative dogmas. Page 92, n. 9, refers to several pages in which Bayle's concluding remark flatly contradicts Professor Mason's interpretation. Spot checks in Moland have turned up no misrepresentations of Voltaire's thought, which is generally less qualified than Bayle's. 128 HISTORY OF PHILOSOPHY The result is that this Hellenistic-Middle Age syncretism has had a far-reaching influence upon Paracelsus's thought. Because he was in no way a systematic philosopher, his writings are full of contradictions, developments, unitarian and dualistic tendencies, theistic... (shrink)

Este artículo analiza el corpus de 900 documentos del Haram al-�ari-f desde la perspectiva de la conservación de archivos. En su mayoría, estos documentos están relacionados con el juez de Jerusalén �araf al-Di-n ?I-sa- b. Ga-nim y con el periodo en el que se mantuvo en el cargo, entre 793/1391 y 797/1395. La muestra de documentos estudiada, sobre todo inventarios de bienes, pero también documentos relacionados con otras áreas del derecho que pertenecen a la competencia del qa-di-, contradicen la hipótesis (...) de que los documentos del corpus del Haram al-�ari-f son registros del tribunal compilados sistemáticamente en un archivo. Los certificados judiciales sobre ventas de bienes inmuebles y otras transacciones que se han conservado de otros periodos en el corpus no aparecen precisamente para el periodo que va entre los años 793/1391 y 797/1395. De esta época abundan también documentos relativos a las transacciones financieras realizadas dentro de instituciones para las que el juez tenía jurisdicción. La necrología realizada por el cronista contemporáneo Ibn Hiy^y^i- (d. 816/1413) abre una perspectiva interesante para explicar la selección de documentos relacionados con �araf al-Di-n, que estuvo involucrado en un enorme asunto de corrupción. (shrink)

This article explores methodological problems of qualitative research templates, that is, the Eisenhardt and the Gioia case study approaches, which are relevant for the business and society scholarship and outlines a reflexive historical research methodology that has the potential to face these challenges. Building on Hans-Georg Gadamer’s philosophical hermeneutics, we draw critical attention to qualitative B&S research and frame the methodological problems identified as the normative challenges of qualitative research, that is, to productively deal with both the researchers’ norms (...) and the research subjects’ norms. We then introduce the reflexive historical case study, a distinct research strategy to face normative challenges based on philosophical hermeneutics and the interpretive tradition of studying organizations. This research approach aims at theory elaboration while its mode of enquiry is reflexive. By explicating three of its key characteristics and using a case example to illustrate our approach, we demonstrate how B&S scholars can benefit from the “temporal filter” of the historical lens and from reflexive concerns about the nature of theory and empirical material. To tap the potential of historical research, we finally envision a research program for studying issues and debates associated with B&S scholarship. (shrink)

The goal of this book is to develop a new framework for thinking about what moral character looks like today. My central claim will be that most people have moral character traits, but at the same time they do not have either the traditional  ...

"Honesty is clearly an important virtue. Parents want to develop it in their children. Close relationships typically depend upon it. Employers value it in their employees. Yet philosophers have said almost nothing about the virtue of honesty in the past fifty years. This book aims to draw attention to this surprisingly neglected virtue. Part One looks at the concept of honesty. It takes up questions such as what does honesty involve, what are the motives of an honest person, how does (...) practical wisdom relate to honesty, and is there anything that connects all the different sides of honesty, including not lying, not stealing, not breaking promises, not misleading others, and not cheating. A central idea is that the honest person reliably does not intentionally distort the facts as she takes them to be. Part Two looks at the empirical psychology of honesty. It takes up the question of whether most people are honest, dishonest, or somewhere in-between. Drawing extensively on recent studies of cheating and lying in particular, the emerging model ends up implying that most of us have a long way to go to reach an honest character"--. (shrink)

Historical Dictionary of Kierkegaard's Philosophy, Second Edition chronicles the life and thoughts of the great Danish thinker Søren Kierkegaard (1813-55). What makes this volume essential is its extensive scope: it provides a glossary of concepts, persons, and places related to Kierkegaard’s authorship, from “Absolute” to “Hans Christian Ørsted.”.

This book first reviews Miller's theory of Mixed Traits, as developed in his 2013 book Moral Character: An Empirical Theory. It then engages extensively with situations, the CAPS model in social psychology, and the Big Five Model in personality psychology. It ends by taking up implications for his view in meta-ethics (a modified error theory) and normative ethics (a challenge for virtue ethics).

We like to think of ourselves, our friends, and our families as decent people. We may not be saints, but we are still honest, relatively kind, and mostly trustworthy. Miller argues here that we are badly mistaken in thinking this. Hundreds of recent studies in psychology tell a different story: that we all have serious character flaws that prevent us from being as good as we think we are - and that we do not even recognize that these flaws exist. (...) But neither are most of us cruel or dishonest. Instead, Miller argues, we are a mixed bag. On the one hand, most of us in a group of bystanders will do nothing as someone cries out for help in an emergency. Yet it is also true that there will be many times when we will selflessly come to the aid of a complete stranger - and resist the urge to lie, cheat, or steal even if we could get away with it. Much depends on cues in our social environment. Miller uses this recent psychological literature to explain what the notion of "character" really means today, and how we can use this new understanding to develop a character better in sync with the kind of people we want to be. (shrink)

Die Beitrage dieses Bandes verdeutlichen die Rolle Spinozas als Denkfigur, als Anreger und als Anstoss - bis hin zum Feindbild - in der deutschen Geistesgeschichte des 18. Jahrhunderts, indem sie die divergenten Aspekte seiner Rezeptions- und Wirkungsgeschichte ergrunden.

There have only been three articles in mainstream philosophy journals going back at least to the 1970s on generosity. In this paper, I hope to draw attention to this neglected virtue. By building on what work has already been done, and trying to advance that discussion along several different dimensions, I hope that others will take a closer look at this important and surprisingly complex virtue. More specifically, I formulate three important necessary conditions for what is involved in possessing the (...) virtue of generosity, and consider other contenders as well. (shrink)

The central virtue at issue in recent philosophical discussions of the empirical adequacy of virtue ethics has been the virtue of compassion. Opponents of virtue ethics such as Gilbert Harman and John Doris argue that experimental results from social psychology concerning helping behavior are best explained not by appealing to so-called ‘global’ character traits like compassion, but rather by appealing to external situational forces or, at best, to highly individualized ‘local’ character traits. In response, a number of philosophers have argued (...) that virtue ethics can accommodate the empirical results in question. My own view is that neither side of this debate is looking in the right direction. For there is an impressive array of evidence from the social psychology literature which suggests that many people do possess one or more robust global character traits pertaining to helping others in need. But at the same time, such traits are noticeably different from a traditional virtue like compassion. (shrink)

Approach to quantum field theory -- Scalar field theory -- Quantum electrodynamics -- Perspectives.

The virtue of honesty has been stunningly neglected in contemporary philosophy, with only two papers appearing in the last 40 years. The first half of this paper is a conceptual exploration of one aspect of the virtue, namely the honest person’s motivational profile. I argue that egoistic motives for telling the truth or not cheating are incompatible with honest motivation. At the same time, there is no one specific motive that is required for a person to be motivated in a (...) virtuously honest way. Instead I advance a pluralistic theory of honest motivation, which allows for motives of caring, fairness, and virtue, among others. The second half of the paper then turns briefly to the empirical literature in psychology and behavioral economics on cheating, to see to what extent honest motives appear to be operative. The upshot is that we have good preliminary evidence for the claim that most people are not virtuously honest. (shrink)

The focus of this special issue is on moral psychology and the goals of moral education. My focus will be considerably narrower in addressing the following question: In light of the situationist movement in psychology and philosophy, what should be the goal(s) of character education? The main conclusion will be that the central goal of character education should be modified in a certain way to make it more empirically informed. But not to worry, as this modification should be amenable to (...) most contemporary supporters of character education. (shrink)

Until recently, almost nothing had been written about the moral virtue of honesty in the past 50 years of Western analytic philosophy. Slowly, this is beginning to change. But moral honesty is not the only kind of honesty there is. In this paper, I focus specifically on the intellectual cousin to moral honesty, and offer a preliminary account of its behavioral and motivational dimensions. The account will be centered on not intentionally distorting the facts as the person takes them to (...) be, for one of a variety of intellectually virtuous motivating reasons. (shrink)

Thanks largely to the work of Robert Adams and Philip Quinn, the second half of the twentieth century witnessed a resurgence of interest in divine command theory as a viable position in normative theory and meta-ethics. More recently, however, there has been some dissatisfaction with divine command theory even among those philosophers who claim that normative properties are grounded in God, and as a result alternative views have begun to emerge, most notably divine intention theory (Murphy, Quinn) and divine motivation (...) theory (Zagzebski). My goal here is to outline a distinct theory, divine desire theory, and suggest that, even if it is not clearly superior to these extant views, it is at least worthy of serious consideration.1 As far as this paper is concerned, the discussion will be limited just to the deontic status of actions (obligatory, permissible, forbidden), and so no attempt will be made to also account for axiological properties such as goodness or evil. In order to get oriented to the range of deontological views in this area, consider the following three rough characterizations. (shrink)

This book explores the influence of ubuntu on South Africa’s post-apartheid transitional justice mechanism, the Truth and Reconciliation Commission, and—in contrast to ethnophilosophy—takes differences, historical developments, and social contexts seriously.

The situationist movement in psychology and, more recently, in philosophy has been associated with a number of striking claims, including that most people do not have the moral virtues and vices, that any ethical theory which is wedded to such character traits is empirically inadequate, and that much of our behavior is causally influenced, to significant degrees, by psychological influences about which we are often unaware. Yet Christian philosophers have had virtually nothing to say about situationist claims. The goal (...) of this paper is to consider whether Christians should start to be worried about them. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:CRUCIFIXION: ACCIDENT OR DESIGN? Sebastian Moore, O.S.B. Downside Abbey Lastyear I was visited by an old friend from my Liverpool days. Mike and I had worked together with the young of the parish, and one summer the two of us took a couple of boys camping in France, a trial of patience which made us known to each other at some depth. He was in fact a passionately convinced (...) Catholic, and very pastoral with it. We had many and long theological discussions. On his recent visit to Downside, I was showing him and some friends round our church, when, à propos ofquite what I don't remember, he made a remark about the Catholic cult of suffering, and said, "and it's all because ofthe crucifixion, isn't it? Why don't we recognize that the crucifixion was an accident?" I didn't react, because I was dumbfounded at what seemed to be the denial ofthe mystery ofthe cross by a friend who I had no reason to believe had stopped being a Catholic. And I'm sure he hasn't. He would certainly have told me ifhe had. It has taken me over a year to figure out what is going on here, and this would not have been possible without intensive study of the work of René Girard. The only alternative to saying that the crucifixion was an accident is to say that it was "ordained by God." It is only as ordained by God that this horrible event could be presented to people as a divine affirmation that suffering is to be sought and espoused. Also, it is only as ordained by God that the crucifixion can be thought of as "appeasing God" in some way. Both the moral and the dogmatic implication ofthe crucifixion—that suffering is a good thing, and that God required a victim—are grounded in the notion that God required the crucifixion ofhis Son. And it is because this idea is quite unacceptable, unworthy of God and ofthe human mind made in God's image, that my friend concludes that the crucifixion was not required by God, not written into the eternal scheme ofthings, but an accident. 156Sebastian Moore Once the problem is clarified in these terms, more and more instances come to mind, of rejection, by Christians and others, of the whole divine ordination ofthe cross. Gore Vidal refers to Christianity as "that lugubrious religion." Mary Hunt, a prominent American Catholic feminist, introduced a workshop with the statement, "we are not about naked guys nailed to crosses, blood all over the place!" Where divine ordering is accepted the special painfulness and darkness ofthe idea is noted. Anselm refers to the doctrine as the Narnia Chronicles, to commend the notion, by referring to a dark law written into the nature ofthings beyond our comprehension. The children's suggestion that Asian should simply not comply with the Snow Queen's requirement is rejected by Asian with a mysterious impatience—the children justhaven't grown up, like the romantics who, according to Matthew Arnold, "did not know enough." Again, during a day on "the roots of violence" that I led here yesterday there was much questioning about the role ofGod die Father in the crucifixion. The problem is crystallized in the famous cry from the cross, "Why have you forsaken me?" To my confessedly lame suggestion that Jesus was "only quoting a psalm," someone remarked, "to quote that psalm at thatjuncture and not mean it, is somewhatmisleading!" Again it's the same problem. How can God be understood as ordaining the crucifixion, compatibly with the notion of God as all-loving which Christianity of course affirms? Hans Urs Von Balthasar, who is 90% pro-Girard, in the other 10% wants to hold on to something he calls "the wrath of God." Thus the seeming necessity of having God require and ordain the crucifixion is the main crisis of Christian belief. The six-year-old Willie, in Thomas Klise's amazing novel, The Last Western, puts the problem with childlike directness. He keeps interrupting catechism class with, "Why did God kill Jesus?" and is shushed by Sister. I recall that Illtyd Trethowan said to... (shrink)

This Element provides an overview of some of the central issues in contemporary moral psychology. It explores what moral psychology is, whether we are always motivated by self-interest, what good character looks like and whether anyone has it, whether moral judgments always motivate us to act, whether what motivates action is always a desire of some kind, and what the role is of reasoning and deliberation in moral judgment and action. This Element is aimed at a general audience including undergraduate (...) students without an extensive background in philosophy. (shrink)

What views are the primary target of Moore’s fallacy and his open question argument? A common answer, I suspect, would be naturalistic approaches to morality. It is the naturalistic fallacy, after all. But in fact both his fallacy and his argument apply just as straightforwardly to supernatural approaches to morality as well. In this chapter, I focus specifically on how philosophers of religion have tried to grounds morality in God in ways that are clearly relevant to Moore’s project.

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)

Hegel’s mature system, because of its division into three parts, makes particularly high demands on the argumentative powers when it comes to the demonstration of the necessity of the links between the respective parts of the system. It is a well known fact that the transition from/of logic to natural philosophy is a very critical point in the system, and was already subjected to particular criticism by Schelling as being a weak point in the system. For Hegel, however, the transition (...) from natural philosophy to the philosophy of spirit is also such a critical seam or hinge in his system. The three versions of the Encyclopedia of the Philosophical Sciences provide documentary evidence of his continuous work on the relevant passages. Hegel’s own handwritten notes and drafts, and also the students’ manuscripts of his lectures on “subjective spirit”, provide interpreters with additional information and thus give them more profound insights into Hegel’s efforts to achieve conceptual precision in this area, as well as into an abundance of empirical material that Hegel gathered and subsequently incorporated from contemporary science as it developed. (shrink)

Critics of Rorty’s views on truth, objectivity, and value often take them to imply some form of untenable relativism.1 While it would be worthwhile to investigate whether Rorty is in fact committed to what might be called global relativism, or relativism in most if not all domains of investigation, for our purposes in this paper we must proceed more selectively. By focusing on Rorty’s view of moral objectivity, we can hopefully shed some new light on the now stale charge of (...) Rortian relativism. In the process, we can also go quite a long way towards articulating what a Rortian approach to meta-ethics might look like. (shrink)

Integrity, honesty, and truth seeking are important virtues that most people care about and want to see promoted in society. Yet surprisingly, there has been relatively little work among scholars today aimed at helping us better understand this cluster of virtues related to truth. This volume incorporates the insights and perspectives of experts working in a variety of disciplines, including philosophy, law, communication and rhetorical studies, theology, psychology, history, and education. For each virtue, there is a conceptual chapter, an application (...) chapter, and a developmental chapter. The resulting volume significantly deepens our knowledge about and appreciation for these central virtues. (shrink)

English summary: The objective of this volume is to change the image of Hegel as a philosopher of the Prussian state, as one who, concerned only about his career, spoke in praise of the king of Wurttemberg, and as an author who, under the influence of the Carlsbad Decrees, completely changed his philosophy of right. In addition to historical studies, the volume presents a number of predominantly systematic works in order to shed light on the history of the development of (...) Hegels philosophy of right as a whole. German description: Der Band stellt sich die Aufgabe, das Bild Hegels als des 'Preussischen Staatsphilosophen', des karrierebedachten Lobredners des wurttembergischen Konigs und als eines Autors, der unter dem Einfluss der Karlsbader Beschlusse seine Rechtsphilosophie grundsatzlich umkonzipierte, entscheidend zu korrigieren. - Der Band prasentiert neben historischen Untersuchungen eine Reihe uberwiegend systematischer Arbeiten, um so die Entwicklungsgeschichte der Rechtsphilosophie Hegels im Ganzen erhellen zu konnen. - Mit Beitragen von G. Planty-Bonjour, J. D'Hondt, E. Fleischmann, Z. A. Pelczynski, N. Waszek, H. Kimmerle, Ch. Jamme, H.-Ch. Lucas, W. Jaeschke, R. Grawert, O. Poggeler, W. Bonsiepen, L. Siep, G. Lubbe-Wolff, A. Peperzak und K. R. Meist. (shrink)

It is well known that Hegel’s Philosophy of Right initiated, when it first appeared, a dispute about his philosophy in general that has not abated to the present day. The initial grounds for this dispute included: Hegel’s often virulent attacks, in the Philosophy of Right, on contemporaries such as Fries, Hugo, and von Haller; the question of his political stance within Prussia, which was then rapidly developing into a reactionary, authoritarian state; in other words, the question of Hegel’s political accommodation, (...) the question of his attitude to natural law, and so on. For a long time, therefore, the philosophical dispute was shaped by the political interests of the day. The struggle against Hegel’s philosophical system as a whole even resorted to personal defamation of the philosopher, so that, by revealing personal weakness, his system and the influential school of followers he had attracted could be discredited. Likewise, the diverse attempts at an adequate assessment of the historical influence of Hegel’s philosophy have come to a head. The two main questions, also deriving their inspiration from differing interpretations of the Philosophy of Right, are: How legitimate are the various Marxist references to Hegel as either the forerunner of Marxism or its principal opponent? How legitimate is the accusation that Hegel, by developing a totalitarian theory of the state, prepared the ground for twentieth century fascism, especially National Socialism? As previous research has pointed out, an adequate assessment of such relations will have to deal very carefully with Hegel’s position in his own day. For example, apart from his attitude to the situation in Prussia, his attitude to the most important event of the age, the French Revolution, must be examined. Furthermore, comparative perspectives must be established, so that the distinctive shape of Hegel’s philosophy of right can be seen clearly, against the background of the European constitutional debates of the day. In the last analysis, however, the essence of the disagreement still stems from the problem of the proper political classification of Hegel’s philosophy of right. (shrink)

There has been almost nothing written in philosophy on honesty in the past fifty years. This paper contributes one piece to a larger project of trying to change this unfortunate state of affairs. In section one, I outline an original account of the behavioural component of honesty as involving being disposed to not intentionally distort the facts as the person sees them. Section two turns to the vice of deficiency, namely dishonesty, which I suggest is the only vice corresponding to (...) honesty. It has at least five different dimensions, and a person’s character needs to be assessed along all of them before an overall judgment as to her dishonesty can justifiably be made. (shrink)

This book offers a study of the medieval Georgian translation of Proklos' Elementatio Theologica. It establishes ist significance for the Greek text and provides first insights into the textual and philosophical significance of Georgian translations and commentaries of Greek texts.