In January and February 2023, the University of Luxembourg hosted a series of four online seminars on Frank Michelman’s then just recently published book Constitutional Essentials ( CE), a book which in Frank’s own words aimed to work out the implications of Rawls' theory of political liberalism for constitutional theory and debates between constitutional lawyers regarding a number of constantly recurring questions of constitutional law. Eleven of the invited contributions to the four seminars (presentations of 15–20 minutes) plus one additional (...) contribution by Silje Langvatn, are now collected in this special issue of Philosophy & Social Criticism, followed by a response by Michelman. This introduction to the discussions between Michelman and his interlocutors begins with a brief synopsis of some of the key lines of argument that Michelman develops in CE and then moves on to survey all the arguments offered in response. The last section takes a briefly look at Michelman’s replies to these responses. (shrink)

Johan van der Walt’s book The Concept of Liberal Democratic Law is an insightful reflection on, as its title promises, the concept of liberal democratic law. It proposes a clear articulation of wha...

This paper explores a new language of neighbourhood structures where existential information can be given about what kind of worlds occur in a neighbourhood of a current world. The resulting system of ‘instantial neighbourhood logic’ INL has a nontrivial mix of features from relational semantics and from neighbourhood semantics. We explore some basic model-theoretic behavior, including a matching notion of bisimulation, and give a complete axiom system for which we prove completeness by a new normal form technique. In addition, we (...) relate INL to other modal logics by means of translations, and determine its precise SAT complexity. Finally, we discuss proof-theoretic fine-structure of INL in terms of semantic tableaux and some expressive fine-structure in terms of fragments, while discussing concrete illustrations of the instantial neighborhood language in topological spaces, in games with powers for players construed in a new way, as well as in dynamic logics of acquiring or deleting evidence. We conclude with some coalgebraic perspectives on what is achieved in this paper. Many of these final themes suggest follow-up work of independent interest. (shrink)

Godsdienstfilosofische beschouwing over geloofstwijfel en religieuze zingeving in een postmoderne wereld.

Artikelen vanuit joods, christelijk, islamitisch en humanistisch perspectief over de mogelijkheid van tolerantie tussen met name de drie grote monotheïstische religies.

How did the Vedic Indians think of life, consciousness, and personhood? How did they envisage man's fate after death? Did some part of the person survive the death of the body and depart for the beyond? Is it possible to speak of a "soul" or "souls" in the context of Vedic tradition? This book sets out to answer these questions in a systematic manner, subjecting the relevant Vedic beliefs to a detailed chronological investigation. Special attention is given to the ways (...) in which the early Indians' answers to the above problems changed over time, with an early pluralism of soul-like concepts later giving way to the unified "self" of the Upaniṣads. (shrink)

Democratic school systems are expected to equip students with the knowledge, abilities, and attitudes needed for life as citizens, particularly through social science education. Disciplinary knowledge, derived from the academic counterparts to school subjects, is essential in developing these skills. However, research has also emphasized the importance of life-world perspectives, where students’ experiences are included and taken seriously in teaching. This study suggests that the theory of (civic) narrative competence can function as a bridge between the disciplinary domain and the (...) life-world domain in its focus on how students’ civic reasoning can be developed through teaching. The article uses narrative theory to explore how the students’ civic narratives changed and became more nuanced after a teaching segment focusing on social and political trust. In the article, we demonstrate how the students’ personal experiences colored their interpretations and orientations before the teaching segment and how their civic narratives were developed through the implemented teaching, which provided them with concepts, a theoretical model, and empirical examples. We found that the students did not discard previous perceptions after the teaching segment, but integrated them into their new knowledge and orientations, thus integrating the life-world and disciplinary domains. (shrink)

The complexity of any logical modeling reflects both the intrinsic structure of a topic described and the weight of the formal tools. Some of this weight seems inherent in even the most basic logical systems. Notably, standard predicate logic is undecidable. In this paper, we investigate ‘lighter’ versions of this general purpose tool, by modally ‘deconstructing’ the usual semantics, and locating implicit choice points in its set up. The first part sets out the interest of this program and the modal (...) techniques employed, while the second part provides technical elaborations demonstrating its viability. (shrink)

In recent years, we have witnessed renewed interest in metaphors in political theory. In this context, Hobbes’s theory of metaphor is of great importance as it helps us understand aesthetic qualities in theory and politics. This article argues that in the work of Hobbes – often portrayed as hostile to the use of metaphor, especially so by himself – there is a remarkable discrepancy between his professed enmity to metaphor and his own use of the very word ‘metaphor’. In a (...) philosopher who censures conceptual imprecision, we find a fundamentally inconsistent and ever-changing use of this key term. This inconsistency can be accounted for if we relate it to Hobbes’s own often neglected poetics and his theory of the need for conceptual innovation. This will help solve riddles that have haunted Hobbes studies. Moreover, we must discover Hobbes’s theory of metaphor as a source of potential insights into the way in which political and theoretical languages operate with regard to aesthetic pleasure through linguistic change. Hobbes’s theory can thus make us understand the importance of something being new, that is, how theoretical languages need novelty in order to be pleasant and persuasive. (shrink)

This commentary provides valuable insight into the basic tenets of an unknown sect from the formative years of Hellenistic Pythagoreanism, a movement which had a major impact on the morality and philosophy of the Greco-Roman world.

Christian ethics accentuates in manifold ways the unique character of human nature. Personalists believe that the mind is never reducible to material and physical substance. The human person is presented as the supreme principle, based on arguments referring to free-willed actions, the immateriality of both the divine spirit and the reflexive capacity, intersubjectivity and self-consciousness. But since Darwin, evolutionary biology slowly instructs us that morality roots in dispositions that are programmed by evolution into our nature. Historically, Thomas Huxley, “Darwin's bulldog,” (...) agreed with Darwin on almost everything, except for his gradualist position on moral behavior. Huxley's “saltationism” has recently been characterized by Frans de Waal as “a veneer theory of morality.” Does this mark the end of a period of presenting morality as only the fruit of socialization processes (nurture) and as having nothing in common with nature? Does it necessarily imply a corrosion of personalist views on the human being or do Christian ethics have to become familiar again with their ancient roots? (shrink)

Er zijn een aantal redenen om de binnen de Reformatorische Wijsbegeerte door H. van Riessen ontwikkelde filosofie van de techniek aan te vullen. Het ging Van Riessen alleen om de moderne techniek: “de reformatorische benadering van de moderne techniek en waarom deze wezenlijk verschilde van de techniek van alle tijden. Dat verschil zit in de wetenschappelijke basis van de moderne techniek.” Zijn definitie was beperkt: “De ‘moderne techniek’ is de, in een economische verbandstructuur vervlochten en daardoor gecoördineerde, en overigens in (...) wetenschappelijke zin ontplooide, vrije, beheersende vorming met technische operatoren, met als doel, de productie van die cultuurobjecten, die voor deze vorming geschikt zijn.” En zijn 7de en 8ste stelling luidden: “De transformatie van energie door middel van technische operatoren is karakteristiek voor de moderne, wetenschappelijk ontplooide techniek” en “De kenmerkende methode der wetenschappelijke ontplooide techniek is die van de neutraliserende functiedeling en functie-integratie.”. (shrink)

This article re-examines the House of Lords» decision in Pepper v Hart, which relaxed the rule prohibiting courts from using ministerial explanations of Bills in Parliament in the construction of statutes. It recognizes the importance of context in the interpretation of statutes, but questions the assumption in the case that intention can be attributed to Parliament. It argues that the case can be confined to authorizing the use of ministerial statements in Parliament when such statements can be shown to be (...) inconsistent with arguments made by government before the courts on the meaning of the legislation. Any broader interpretation of the decision raises serious constitutional objections. (shrink)

Om ons inzicht in techniek en cultuur aan te scherpen wil ik met een aantal kritische opmerkingen ingaan op het boek Geloven in wetenschap en techniek van E. Schuurman, dat verscheen als deel 15 in de christelijk wijsgerige reeks Verantwoording. Het boek behandelt de huidige cultuurproblemen, die de auteur persoonlijk raken en wel zo diep dat ik hem de vraag voorleg of ze wel juist zijn geanalyseerd.

Interviews met zeven Vlaamse filosofen over hun favoriete speelfilms en de filosofische thema's die daarin aan bod komen.

Isolated subjectivity is something of a controversial guest in the world of ethics, one which has not infrequently been shown the door as an unwelcome visitor. How might we accommodate its chaotic attitudes and perceptions under the same roof with the demand for a universal ethics?So runs the obligatory question, frequently to be answered by a firm denial of the possibility of combination: two into one won’t go! Either the subject, as a being fascinated with the singular, will simply stand (...) there staring into the radiant glow of the here and now, or as an ethical being, it will go out in search of an objective, extratemporal authority which will transcend the instability of its subjectivity. Good reasons lie behind the alleged irreconcilability between ethics and subjectivity, two of which, one from classical ethics and another from contemporary ethics, are not only good but in fact very good.Rooted in general philosophical anthropology, the classical argument states that the human person, as an immediate and natural being, encounters the world from the perspective of his or her own neediness, from the imperialism of his or her sense of pleasure. His or her sensitivity to good and bad remains buried in the chaos of his or her unique nature. In order to grow into an ethical being, the human person must transcend this stage of subjectivity and caprice, the only trustworthy guide along this journey of transcendence being reason. Only ratio can point to the place where the good-for me becomes an objective good, a bonum commune.It can do this in two ways: as a discoverer or self formulating . In the first case it refers to an already given objective reality outside and beyond the inconstancy of the subject: humanity, nature, God, even reason itself. In the second case it creates its own reality: a particular social and/or political order, a consensus or common will. Only afterthe subject has reached this point, after it has associated itself with the universal principle or common order can its existence be referred to as ethical.A second argument stemming from recent cultural criticism points out that the term ‘subject’ in its present meaning is a product of the anthropologising tendency of Modernity. In Antiquity and the Middle Ages the term carried the more general meaning of substance: that which lay at the basis or foundation of the qualities of a thing or was the bearer of those qualities. From Modernity, however, the human person as such became the primary subject, the reference point of all that is. The subject henceforth came to mean the autonomous consciousness that objectivises the world, brings it to a standstill, makes it into an object of its explanatory representation and thereby keeps it in its grasp.As a matter of fact, the subject seen in this way is completely abstract and theoretical. The ‘I’, as the 19th century ‘masters of suspicion’ were well aware, is in no way autonomous, nor does it live from within an interior, free and inviolable core. In the meantime, however, this abstract concept of the subject has rendered unspeakable damage and suffering. The modern subject might be dead, yet it nevertheless left the destruction and death of the self in its wake. (shrink)