Isaac Asimov’s Foundation is the most influential science-fiction epic of all time. Published as a series of books and short stories from the 1940s to the 1980s, the series has impacted most subsequent science fiction, and also influenced sciences like sociology, statistics, and psychology. The story has now been made into a highly acclaimed TV serial (Foundation), on Apple TV, the second season now shooting in Prague. -/- The story begins 45,000 years in the future, and spans centuries in which (...) a vast and successful interstellar human empire is unknowingly headed for total collapse. Using an advanced mathematical technique called psycho-history, a brilliant scientist, Hari Seldon, predicts the collapse and establishes a “foundation” to bring about the resurrection of human civilization many generations in the future. Asimov’s Foundation and Philosophy is a collection of twenty-four chapter by philosophers exploring the philosophical issues and puzzles raised by this epic story. Topics include whether one individual can make a big difference in history, the ethics of manipulating large populations of people to bring about a desirable future result, the Dao of non-action, the impact of education on future generations, whether human affairs are governed by predictable cycles, whether attempts to plan for the future must be thwarted by free will, the futility of empire-building, the ethics of cloning human beings, and the use of logic in analyzing human behavior. (shrink)

Contemporary epistemology seems almost exclusively focused on questions concerning knowledge and justification. Such a focus has had two broad consequences. First, epistemologists have neglected other equally important concepts. Specifically, the concept of understanding is absent in most discussions. Secondly, discussions have avoided the role of the will in the agents to whom we attribute knowledge and justification. Surprisingly, virtue epistemology also suffers from this narrow view. Specifically, virtue epistemologists of all kinds have neglected these two important aspects of our epistemic (...) lives. I examine the spectrum of virtue theories in epistemology, and locate a gap between the two sides—responsibilism and reliabilism. This gap, I suggest, might be bridged if we take seriously (i) the idea that there are other epistemic goals apart from knowledge and justification (e.g., understanding), and (ii) that cognition requires the whole person—intellect and will—and not simply the intellect in isolation from other faculties. (shrink)

Contemporary epistemology seems almost exclusively focused on questions concerning knowledge and justification. Such a focus has had two broad consequences. First, epistemologists have neglected other equally important concepts. Specifically, the concept of understanding is absent in most discussions. Secondly, discussions have avoided the role of the will in the agents to whom we attribute knowledge and justification. Surprisingly, virtue epistemology also suffers from this narrow view. Specifically, virtue epistemologists of all kinds have neglected these two important aspects of our epistemic (...) lives. I examine the spectrum of virtue theories in epistemology, and locate a gap between the two sides—responsibilism and reliabilism. This gap, I suggest, might be bridged if we take seriously (i) the idea that there are other epistemic goals apart from knowledge and justification (e.g., understanding), and (ii) that cognition requires the whole person—intellect and will—and not simply the intellect in isolation from other faculties. (shrink)

The Christian idea of man -- The idea of man in general -- The Christian idea of man and St. Thomas Aquinas's theory of virtues -- The true concept of virtue and the hierarchy of virtues -- Prudence -- Justice -- Courage and fear of the Lord -- Discipline and moderation -- Faith, hope, and love -- The distinction between a natural and supernatural ethos.

This title, which at first sight seems curious, shows Pieper's philosophical work as rooted in the basics. He takes his inspiration from Plato - and his Socrates - and Thomas Aquinas. With them, he is interested in philosophy as pure theory, the theoretical being precisely the non-practical. The philosophizer wants to know what all existence is fundamentally about, what "reality" "really" means. With Plato, Pieper eschews the use of language to convince an audience of anything which is not the (...) truth. If Plato was opposed to the sophists - among them the politicians - Pieper is likewise opposed to discourse that leads to the "use" of philosophy to bolster a totalitarian regime or any political or economic system. A fundamental issue for Pieper is "createdness." He sees this as the fundamental truth of our being - all being - and the fundamental virtue we can practice is the striving to live according to our perception of real truth in any given situation. The strength and attraction of Pieper's writing is its direct and intuitive character which is independent of abstract systematization. He advocates staying in touch with the "real" as we experience it deep within ourselves. Openness to the totality of being - in no matter what context being reveals itself - and the affirmation of all that is founded in this totality are central pillars of all his thinking. Given the "simplicity" of this stance, it is no surprise that much of it is communicated - and successfully - through his gift for illustration by anecdote. Like Plato, this philosopher is a story-teller and, like him, very readable. (shrink)

The causal theory of action is widely recognized in the literature of the philosophy of action as the "standard story" of human action and agency--the nearest approximation in the field to a theoretical orthodoxy. This volume brings together leading figures working in action theory today to discuss issues relating to the CTA and its applications, which range from experimental philosophy to moral psychology. Some of the contributors defend the theory while others criticize it; some draw from historical sources while others (...) focus on recent developments; some rely on the tools of analytic philosophy while others cite the latest empirical research on human action. All agree, however, on the centrality of the CTA in the philosophy of action. The contributors first consider metaphysical issues, then reasons-explanations of action, and, finally, new directions for thinking about the CTA. They discuss such topics as the tenability of some alternatives to the CTA; basic causal deviance; the etiology of action; teleologism and anticausalism; and the compatibility of the CTA with theories of embodied cognition. Two contributors engage in an exchange of views on intentional omissions that stretches over four essays, directly responding to each other in their follow-up essays. As the action-oriented perspective becomes more influential in philosophy of mind and philosophy of cognitive science, this volume offers a long-needed debate over foundational issues. Contributors: Fred Adams, Jesus H. Aguilar, John Bishop, Andrei A. Buckareff, Randolph Clarke, Jennifer Hornsby, Alicia Juarrero, Alfred R. Mele, Michael S. Moore, Thomas Nadelhoffer, Josef Perner, Johannes Roessler, David-Hillel Ruben, Carolina Sartorio, Michael Smith, Rowland Stout. (shrink)

Volume 2 of Josef Pieper's three-part autobiography is here presented for the first time in English translation. The volume represents not just a simple continuation of a seamless story. The first volume dealt with Pieper's life from his birth in 1904 to the time of World War 2. The current volume deals with the post-war years, 1945-1964, offering a personal documentation of the institutional rubble through which an emerging academic and philosopher had to find his way. This included finding (...) work, re-establishing himself in the family home, completing his academic education, and beginning to teach philosophy in a climate of despair and disillusionment. In this context, the quintessential Pieper emerges. His positive philosophy of being, firmly based on Plato and Thomas Aquinas, finds extraordinary resonance with students, who flock to his lectures in surprising numbers -- seeking and finding a positive way forward. His dedication to training teachers sees him declining higher academic posts in Germany in favor of work which, though less lucrative and more obscure, he considered more fruitful. These years are also marked by his fiercely independent stance over against the Catholic hierarchy -- despite his staunch adherence to the tradition values of Christianity. His popularity as a philosopher and teacher quickly spread to America, where he was invited to teach at famous universities. His fame led to further travels -- to Switzerland, England, France, Spain, India, China, Saigon, and Thailand. Such travels enriched his thinking and nourished the open-mindedness of the Western philosopher. (shrink)

Pieper collects his contributions to radio programs and to a number of journals and periodicals. The book also includes a selection of notes and comments. The contributions fall into two main groups: the period which encompasses the immediate pre-war period as well as the war period itself, and the post-war period up to 1953.The reader becomes witness, first, to Pieper's problems with the National Socialist regime and, second, to his problems with the ensuing challenges to religious life as it is (...) exposed to increasing secularization. As with his later works, Pieper draws on traditional wisdom which, for him, dates back to Plato and Aristotle, and in these contributions we also see his early preoccupation with the wisdom of St. Thomas Aquinas. The normal boundaries between philosophy and theology are here not clearly drawn. Pieper is preoccupied with the mystery of our world and its importance as a source of symbols signifying deeper levels of reality. He sees the sacraments as achieving their fundamental effect from divine intervention, but he also highlights the need for careful observance of the rituals, so that their meaning is not obscured. Proper execution of the sacrament should enable the faithful to enjoy the existential fruits of their participation in the ritual. This work manifests the organic cohesion of Pieper's thinking, and it reflects his profound awareness of the role to be played not so much by the professional (academic) philosopher as by the existential Philosophizer. (shrink)

A single theme runs through the three essays on St. Thomas gather in this book. It is the theme of mystery or, more exactly, the response of the searching human intellect to the fact of mystery. Both the fact and the response are suggested in a short biography of St. Thomas that forms the first essay and are then sketched out in detail by a presentation of the "negative element" in his philosophy. The third essay shows that contemporary (...) Existentialism is in basic agreement with the philosophia perennis on this fundamental element of philosophical thinking. (shrink)

This multidisciplinary collection explores three key concepts underpinning psychiatry -- explanation, phenomenology, and nosology -- and their continuing relevance in an age of neuroimaging and genetic analysis. An introduction by Kenneth S. Kendler lays out the philosophical grounding of psychiatric practice. The first section addresses the concept of explanation, from the difficulties in describing complex behavior to the categorization of psychological and biological causality. In the second section, contributors discuss experience, including the complex and vexing issue of how self-agency and (...) free will affect mental health. The third and final section examines the organizational difficulties in psychiatric nosology and the instability of the existing diagnostic system. Each chapter has both an introduction by the editors and a concluding comment by another of the book's contributors. Contributors: John Campbell, Ph.D.; Thomas Fuchs, M.D., Ph.D.; Shaun Gallagher, Ph.D.; Kenneth S. Kendler, M.D.; Sandra D. Mitchell, Ph.D.; Dominic P. Murphy, Ph.D.; Josef Parnas, M.D., Dr.Med.Sci.; Louis A. Sass, Ph.D.; Kenneth F. Schaffner, M.D., Ph.D.; James F. Woodward, Ph.D.; Peter Zachar, Ph.D. (shrink)

Aller Streit um Naturrecht entzundet sich bei der Begrundung universeller Normen fur Moral und Recht. Die Rede von der Natur des Menschen steht heute vor allem wegen ihrer umstrittenen metaphysischen Implikationen und des daraus gefolgerten Widerspruchs zu den Grunduberzeugungen liberaler Demokratien in der Kritik. Ohne eine universelle Natur aber fehlt ein objektiver Massstab fur die Kritik ungerechten und die Setzung gerechten Rechts. Auch wenn Naturrecht immer verwiesen bleibt auf die Positivierung unter konkreten und historischen Umstanden, von ihm hangt ab, ob (...) Menschenwurde eine Fiktion ist oder Wirklichkeit, ob Menschenrechte blosse Wunsche bezeichnen oder gelten. Mit Beitragen von Christoph Bohr, Johannes Hattler, Josef Isensee, Stefan Muckl, Tilman Repgen, Martin Rhonheimer, Manfred Spieker, Berthold Wald". (shrink)

This is a work by Josef Pieper, one of this century's most profound and lucid expositors of the thought of St. Thomas Aquinas.

This is a work by Josef Pieper, one of this century's most profound and lucid expositors of the thought of St. Thomas Aquinas.

Die MISCELLANEA MEDIAEVALIA präsentieren seit ihrer Gründung durch Paul Wilpert im Jahre 1962 Arbeiten des Thomas-Instituts der Universität zu Köln. Das Kernstück der Publikationsreihe bilden die Akten der im zweijährigen Rhythmus stattfindenden Kölner Mediaevistentagungen, die vor über 50 Jahren von Josef Koch, dem Gründungsdirektor des Instituts, ins Leben gerufen wurden. Der interdisziplinäre Charakter dieser Kongresse prägt auch die Tagungsakten: Die MISCELLANEA MEDIAEVALIA versammeln Beiträge aus allen mediävistischen Disziplinen - die mittelalterliche Geschichte, die Philosophie, die Theologie sowie die Kunst- (...) und Literaturwissenschaften sind Teile einer Gesamtbetrachtung des Mittelalters. (shrink)

For Pieper, the study of tradition is anything but antiquarian. He begins with a consideration of tradition in a changing world and is well aware of the need to confront the all-too-common perception that "tradition" is nowadays irrelevant. On the basis of his profound knowledge of the Western philosophical tradition from Plato and Aristotle through Augustine, Boethius, Thomas Aquinas, and Descartes, to modern Existentialism and Marxism, Pieper is able to highlight the values established - and challenged - down through (...) the centuries. He sees the need to re-examine these values, to rid them of the false interpretations and misunderstandings that threaten to consign them to oblivion. He attempts to restate them in language which, in fact, not only reflects the clarity of his mind but also expresses his conviction that these values, freshly examined and understood, provide a sound basis for healthy living and for our survival against the dangers that pose a serious threat to the very existence of Western civilization. He illustrates these values by examining the contrast between an exponent of them, like Socrates, and an opportunist, like the Sophist Protagoras; between the man of principle and the nihilistic pragmatist. The book consists of a mixture of articles and speeches, produced by a man who, though often wooed by the academy, was not concerned with achieving personal status as an academic professor. He insisted, for the most part, in combining purely academic teaching with the education of teachers in teacher-training colleges. He would not be removed from close contact with "learners," and he remained a "learner" himself - from tradition. (shrink)