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Michael Baur [92]Michael John Baur [1]
  1. Preface to and translation of Phenomenological Interpretations with Respect to Aristotle by Martin Heidegger.Michael Baur - 1992 - Man and World 25 (3-4):355-393.
    When it comes to understanding the genesis and development of Heidegger’s thought, it would be rather difficult to overestimate the importance of the “Aristotle-Introduction” of 1922, Heidegger’s “Phenomenological Interpretations with Respect to Aristotle.” This text is both a manifesto which describes the young Heidegger’s philosophical commitments, as well as a promissory note which outlines his projected future work. This Aristotle-Introduction not only enunciates Heidegger’s broad project of a philosophy which is both systematic and historical; it also indicates, in particular, why (...)
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  2. The Role of Skepticism in the Emergence of German Idealism.Michael Baur - 1999 - In Michael Baur & Daniel O. Dahlstrom (eds.), The Emergence of German Idealism. Washington, D.C.: The Catholic University of America Press. pp. 63-91.
    According to Immanuel Kant’s well-known account of his own intellectual development, it was the skeptic David Hume who roused him from his dogmatic slumber. According to some popular accounts of post-Kantian philosophy, it was the soporific speculation of the idealists that quickly returned German philosophy to the Procrustean bed of unverifiable metaphysics, where it dogmatically slept for half of the nineteenth century. This popular picture of post-Kantian German philosophy receives some apparent support from the relevant evidence. After all, Kant had (...)
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  3.  16
    A Companion to Hegel.Stephen Houlgate & Michael Baur (eds.) - 2011 - Malden, MA: Wiley‐Blackwell.
    This companion provides original, scholarly, and cutting-edge essays that cover the whole range of Hegel’s mature thought and his lasting influence. A comprehensive guide to one of the most important modern philosophers Essays are written in an accessible manner and draw on the most up-to-date Hegel research Contributions are drawn from across the world and from a wide variety of philosophical approaches and traditions Examines Hegel’s influence on a range of thinkers, from Kierkegaard and Marx to Heidegger, Adorno and Derrida (...)
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  4. Marx on Historical Materialism.Michael Baur - 2017 - Gale Research Philosophy Series 1 and 2 (Internet Library Reference Database) (.
    Marx’s theory of historical materialism seeks to explain human history and development on the basis of the material conditions underlying all human existence. For Marx, the most important of all human activities is the activity of production by means of labor. With his focus on production through labor, Marx argues that it is possible to provide a materialistic explanation of how human beings not only transform the world (by applying the “forces of production” to it) but also transform themselves in (...)
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  5. The Non‐dualistic, Redemptive Metaphysics of the Jedi.Michael Baur - 2023 - In Jason T. Eberl & Kevin S. Decker (eds.), Star Wars and Philosophy Strikes Back. Hoboken, NJ: Wiley. pp. 163–173.
    This chapter explores how the non‐dualistic metaphysics endorsed by Star Wars and Spinoza provides an important lesson about what it means to have a true idea about something. According to the non‐dualistic metaphysics of the Jedi, power‐seeking ultimately isn't a matter of domination or destruction, but of “balance”. Living things are like all other things: they strive to maintain and increase their power. But they're unique because their manner of power‐ seeking demonstrates in an especially clear way how non‐dualistic metaphysics (...)
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  6. Winckelmann's Greek Ideal and Kant's Critical Philosophy.Michael Baur - 2018 - In Daniel O. Dahlstrom (ed.), Kant and His German Contemporaries: Volume 2, Aesthetics, History, Politics, and Religion. Cambridge University Press. pp. 50-68.
    Johann Joachim Winckelmann (1717–68) was not a philosopher. In fact, Winckelmann had a strong interest in distancing himself from academic philosophy as he knew it. As Goethe reports, Winckelmann “complained bitterly about the philosophers of his time and about their extensive influence.” Still less was Winckelmann a Kantian philosopher; the first edition of Immanuel Kant’s Critique of Pure Reason did not appear until 1781, thirteen years after the fifty-year-old Winckelmann was shockingly murdered in Trieste. Nevertheless, many of Winckelmann’s ideas were (...)
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  7.  74
    The Ignatian Pedagogical Paradigm and Its Relevance for the Jesuit University.Michael Baur & Michael J. Garanzini - 2022 - Didac 79:73-82.
    The article describes the seven characteristics that should identify a Jesuit university nowadays: 1) Pedagogical practices at Jesuit universities should promote authentic dialog and reconciliation; 2) Pedagogical practices at Jesuit universities should promote human excellence in every aspect of human life; 3) Pedagogical practices at Jesuit universities should promote exploration and discovery focused on and among disciplines; 4) Programs and practices at Jesuit universities should promote exploration and intercultural appreciation; 5) Jesuit universities should contribute both in theory and in practice (...)
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  8.  12
    Foundations of Natural Right.Frederick Neuhouser & Michael Baur (eds.) - 2000 - Cambridge University Press.
    In the history of philosophy, Fichte's thought marks a crucial transitional stage between Kant and post-Kantian philosophy. Fichte radicalized Kant's thought by arguing that human freedom, not external reality, must be the starting point of all systematic philosophy, and in Foundations of Natural Right, thought by many to be his most important work of political philosophy, he applies his ideas to fundamental issues in political and legal philosophy, covering such topics as civic freedom, rights, private property, contracts, family relations, and (...)
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  9. In Defense of Finnis on Natural Law Legal Theory.Michael Baur - 2005 - Vera Lex 6 (1/2):35-56.
    This paper offers a brief account of Finnis' Natural Law Legal Theory (NLLT), primarily as it is presented in Natural Law and Natural Rights, and then defends Finnis' NLLT against the recent legal positivist criticism made by Matthew H. Kramer.
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  10. Sublating Kant and the Old Metaphysics: A Reading of the Transition from Being to Essence in Hegel's Logic.Michael Baur - 1998 - The Owl of Minerva 29 (2):139-164.
    Kant’s “transcendental” or “critical” philosophy is an instance of what can be called the “critique of immediacy.” As part of his critical project, Kant argues that one cannot merely assume that there is a reestablished harmony between thought and being. Instead, one must effect a “return to the subject” and examine the forms of thought themselves, in order to determine the extent to which thought and being are commensurable. As a result of his “transcendental turn,” Kant concludes that what at (...)
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  11. Winckelmann and Hegel on the Imitation of the Greeks.Michael Baur - 1998 - In Michael Baur & John Russon (eds.), Hegel and the Tradition: Essays in Honour of H.S. Harris. University of Toronto Press. pp. 93-110.
    According to some critics, the putative superficiality of Winckelmann's appropriation of the Greek legacy is just one instance of the emptiness that characterizes the appropriation of the Greeks by the Germans in general. Thus Eliza Maria Butler has spoken of the 'tyranny of Greece over Germany': 'If the Greeks are tyrants, the Germans are predestined slaves ... The Germans have imitated the Greeks more slavishly; they have been obsessed by them more utterly, and they have assimilated them less than any (...)
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  12.  37
    El Paradigma Pedagógico Ignaciano y su relevancia actual para la universidad jesuita.Michael Baur & Michael J. Garanzini - 2022 - Didac 79:62-72.
    El artículo describe las siete características que deben identificar a una universidad jesuita en la actualidad: 1) las prácticas pedagógicas en las universidades jesuitas deben promover el diálogo auténtico y la reconciliación; 2) las prácticas pedagógicas en las universidades jesuitas deben promover la excelencia humana en todas las esferas del quehacer humano; 3) las prácticas pedagógicas en las universidades jesuitas deben promover la exploración y el descubrimiento centrados en y entre las disciplinas; 4) los programas y prácticas de las universidades (...)
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  13. Situating Hegel: From Transcendental Philosophy to a Phenomenology of Spirit.Michael Baur - forthcoming - In Kenneth Westphal & Marian Bykova (eds.), The Palgrave Hegel Hanbook.
    This chapter aims to situate Hegel’s philosophical outlook by illuminating it against the backdrop of Immanuel Kant’s transcendental philosophy, some early skeptical critiques of that philosophy, Fichte’s philosophy of freedom, and finally the Spinozistic thinking of Schelling and of Hegel himself.
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  14. Incommensurable Goods, Alternative Possibilities, and the Self-Refutation of the Self-Refutation of Determinism.Michael Baur - 2005 - American Journal of Jurisprudence 50 (1):165-171.
    In his paper, "Free Choice, Incommensurable Goods and the Self-Refutation of Determinism,"' Joseph Boyle seeks to show how the argument for the self-refutation of determinism - first articulated over twenty-five years ago - is an argument whose force depends on (first) a proper understanding of just what free choice is, and (secondly) a proper understanding of how free choice is a principle of moral responsibility. According to Boyle, a person can make a genuinely free choice only if he is presented (...)
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  15. 'American Pie’ and the Self-critique of Rock ‘n’ Roll.Michael Baur - 2006 - In William Irwin & Jorge J. E. Gracia (eds.), Philosophy and the Interpretation of Pop Culture. Rowman & Littlefield Publishers. pp. 255-273.
    More than thirty-five years after its first release in 1971, Don McLean’s “American Pie” still resonates deeply with music listeners and consumers of popular culture. In a 2001 public poll sponsored by the National Endowment for the Arts and the Recording Industry Association of America, McLean’s eight-and-a-half-minute masterpiece was ranked number 5 among the 365 “most memorable” songs of the twentieth century. In 2002, the song was voted into the Grammy Hall of Fame. In 1997, Garth brooks performed “American Pie” (...)
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  16. Natural Law and the Natural Environment: Pope Benedict XVI's Vision Beyond Utilitarianism and Deontology.Michael Baur - 2013 - In Tobias Winwright & Jame Schaefer (eds.), Environmental Justice and Climate Change: Assessing Pope Benedict XVI's Ecological Vision for the Catholic Church in the United States. pp. 43-57.
    In his 2009 encyclical letter Caritas in Veritate, Pope Benedict XVI calls for a deeper, theological and metaphysical evaluation of the category of “relation” to achieve a proper understanding of the human being’s “transcendent dignity.” For some contemporary thinkers, this position might seem to be hopelessly paradoxical or even incoherent. After all, many contemporary thinkers are apt to believe that the human creature can have “transcendent dignity” only if the being and goodness of the human creature is not conditioned by (...)
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  17. Kant, Lonergan, and Fichte on the Critique of Immediacy and the Epistemology of Constraint in Human Knowing.Michael Baur - 2003 - International Philosophical Quarterly 43 (1):91-112.
    One of the defining characteristics of Kant’s “critical philosophy” is what has been called the “critique of immediacy” or the rejection of the “myth of the given.” According to the Kantian position, no object can count as an object for a human knower apart from the knower’s own activity or spontaneity. That is, no object can count as an object for a human knower on the basis of the object’s givenness alone. But this gives rise to a problem: how is (...)
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  18. Introduction to G.W.F. Hegel Key Concepts.Michael Baur - 2014 - In Baur Michael (ed.), G. W. F. Hegel: Key Concepts. New York: Routledge. pp. 1-13.
    The thought of G. W. F. Hegel (1770 -1831) has had a deep and lasting influence on a wide range of philosophical, political, religious, aesthetic, cultural and scientific movements. But, despite the far-reaching importance of Hegel's thought, there is often a great deal of confusion about what he actually said or believed. G. W. F. Hegel: Key Concepts provides an accessible introduction to both Hegel's thought and Hegel-inspired philosophy in general, demonstrating how his concepts were understood, adopted and critically transformed (...)
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  19. A Contribution to the Gadamer-Lonergan Discussion.Michael Baur - 1990 - Method 8 (1):14-23.
    By way of engagement with the thought of Plato, Aristotle, Aquinas, Heidegger, Lonergan, and neo-Thomism more broadly, Michael Baur and Gadamer discuss historicity, the Enlightenment and scientism, the epistemic implications of hylomorphism, and the nature of human finitude and death.
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  20. Law and Political Thought.Michael Baur - 2013 - In Gregory Claey (ed.), Encyclopaedia of Modern Political Thought. CQ Press. pp. 488-494.
    In the modern period, the most original and influential theories about law and politics were developed in connection with a set of far-reaching, interrelated questions about the definition of law, the purpose of law, the relationship between law and morality, and the existence of natural law and natural rights. In this entry I summarize the contributions of Charles-Louis de Secondat, Baron de La Brède et de Montesquieu; William Blackstone; Jeremy Bentham; and Immanuel Kant as exemplars of the history of modern (...)
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  21. (1 other version)From Kant’s Highest Good to Hegel’s Absolute Knowing.Michael Baur - 2011 - In Michael Baur & Stephen Houlgate (eds.), The Blackwell Companion to Hegel. Malden, MA: Blackwell. pp. 452-473.
    Hegel’s most abiding aspiration was to be a volkserzieher (an educator of the people) in the tradition of thinkers of Moses Mendelssohn (1729-1786), Gotthold Ephraim Lessing (1729-1781), and Friedrich Schiller (159-1786). No doubt, he was also deeply interested in epistemology and metaphysics, but this interest stemmed at least in part from his belief (which Kant also shared) that human beings could become truly liberated to fulfill their vocations as human beings, only if they were also liberated from the illusions and (...)
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  22. Hegel and Aquinas on Self-Knowledge and Historicity.Michael Baur - 1994 - Proceedings of the American Catholic Philosophical Association 68:125-134.
    The Hegelian and the Thomistic accounts of self-knowledge are solidly Aristotelian in their origins and motivations. In their conclusions and consequences, however, the two accounts exhibit significant differences. Hegel argues that genuine self-knowledge is necessarily social and historical, while Aquinas says nothing about history or society in his account of self-knowledge. The aim of this paper is not to decide the issue concerning historicity in favor of either Hegel or Aquinas. The aim here is rather to address a prior question: (...)
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  23. Decalogue Five: A Short Film about Killing, Sin, and Community.Michael Baur - 2016 - In Eva Badowska & Francesca Parmeggiani (eds.), Of Elephants and Toothaches: Ethics, Politics, and Religion in Krzysztof Kieslowski’s Decalogue. Fordham University. pp. 122-139.
    Decalogue Five tells the story of Waldemar Rekowski (Jan Tesarz), a jaded taxi driver, Piotr Balicki (Krzysztof Globisz), an idealistic, newly-licensed attorney, and Jacek Lazar (Mirosław Baka), a young and troubled drifter, whose lives intersect with one another as a result of fate, or contingent circumstance, or some combination of both. With brutal detail and detachment, the film depicts Jacek’s seemingly aimless wanderings through Warsaw, his senseless killing of Waldemar, his interactions with Piotr (his court-appointed attorney), and his eventual execution (...)
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  24. Fichte’s Impossible Contract.Michael Baur - 2006 - In Tom Rockmore & Daniel Breazeale (eds.), Rights, Bodies, Recognition: New Essays on Fichte’s Foundations of Natural Right. Routledge. pp. 11-25.
    As I hope to show in this paper, Fichte’s rejection of traditional social contractarian accounts of human social relations is related to his rejection of the search for a criterion, or external standard, by which we might measure our knowledge in epistemology. More specifically, Fichte’s account of the impossibility of a normative social contract (as traditionally construed) is related to his account of the impossibility of our knowing things as they might be “in themselves,” separate from and independent of our (...)
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  25. We All Need Mirrors to Remind Us Who We Are: Inherited Meaning and Inherited Selves in Memento.Michael Baur - 2005 - In Paul Tudico & Kimberly Blessing (eds.), Movies and the Meaning of Life: Philosophers Take On Hollywood. Open Court Publishing. pp. 94-110.
    The movie Memento (2000) broaches several interrelated philosophical questions concerning human knowledge, personal identity, and the human search for meaning. For example, is our knowledge based mainly on conclusions reached through our own reason, or is it based instead on habituation and conditioning brought about by forces outside of us? What is the role that memory plays in our knowledge? Furthermore, what is the relationship between memory and personal identity? And what is the relationship between memory, personal identity, and the (...)
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  26. Reversing Rawls: Criteriology, contractualism and the primacy of the practical.Michael Baur - 2002 - Philosophy and Social Criticism 28 (3):251-296.
    In this paper, I offer an immanent critique of John Rawls’s theory of justice which seeks to show that Rawls’s understanding of his theory of justice as criteriological and contractarian is ultimately incompatible with his claim that the theory is grounded on the primacy of the practical. I agree with Michael Sandel’s observation that the Rawlsian theory of justice rests on substantive metaphysical and epistemological claims, in spite of Rawls’s assurances to the contrary. But while Sandel argues for even more (...)
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  27. Hegel and the Classical Pragmatists: Prolegomenon to a Future Discussion.Michael Baur - 2014 - In Judith M. Green (ed.), Richard J. Bernstein and the Pragmatic Turn in Contemporary Philosophy: Rekindling Pragmatism's Fire. New York, NY: Palgrave Macmillan. pp. 39-52.
    As Richard Bernstein has suggested, there is a very rich and interesting story to be told about how the classical pragmatists (Dewey, Peirce, and James) understood G. W. R Hegel, made use of Hegel, and ultimately distanced themselves from Hegel. That story cannot be told here. Indeed, the story is so rich and complicated that even its beginnings cannot be told here. But what can be provided, perhaps, is a limited, though hopefully illuminating, perspective on a few salient aspects of (...)
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  28. Can Natural Law Thinking be Made Credible in our Contemporary Context?Michael Baur - 2010 - In Christian Spieβ (ed.), Freiheit, Natur, Religion: Studien zur Sozialethik. pp. 277-297.
    One of the best-known members of the United Nations Commission which drafted the 1948 "Universal Declaration of Human Rights," Jacques Maritain, famously held that the "natural rights" or "human rights" possessed by every human being are grounded and justified by reference to the natural law.' In many quarters today, the notion of the natural law, and arguments for a set of natural rights grounded in the natural law, have come under fierce attack. One common line of attack is illustrated by (...)
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  29. Hegel and the Overcoming of the Understanding.Michael Baur - 1991 - The Owl of Minerva 22 (2):141-158.
    The purpose of the present essay is to explicate the basic movement which the Understanding exercises upon itself at the end of the chapter on “Force and the Understanding” in Hegel’s Phenomenology of Spirit. Unlike many other commentators on the Phenomenology, I hope to show how Hegel’s argumentation in this chapter applies not merely to the Newtonian paradigm (to which Hegel makes explicit reference), but to any paradigm which involves the objectivistic presuppositions of the Understanding.
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  30. Heidegger and Aquinas on the Self as Substance.Michael Baur - 1996 - American Catholic Philosophical Quarterly 70 (3):317-337.
    The thought of Martin Heidegger has been influential in postmodernist discussions concerning the “death of the subject” and the “deconstruction” of the metaphysics of presence. In this paper, I shall examine Heidegger’s understanding of Dasein in terms of care and temporality, and his corresponding critique of the metaphysics of presence, especially as this critique applies to one’s understanding of the human knower. I shall then seek to determine whether Aquinas’s thought concerning the human knower falls prey to Heideggerian critique. My (...)
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  31. Coming-to-Know as a Way of Coming-to-Be: Aristotle’s De Anima III.5.Michael Baur - 2011 - In Michael Bauer & Robert Wood (eds.), Person, Being, and History: Essays in Honor of Kenneth L. Schmitz. pp. 77-102.
    This chapter argues that it is possible to identify, in the coming to be of knowledge, the three elements that Aristotle says are involved in any kind of coming to be whatsoever (viz., matter, form, and the generated composite object). Specifically, it is argued that in this schema the passive intellect (pathetikos nous) corresponds to the matter, the active intellect (poetikos nous) corresponds to the form, and the composite object corresponds to the mind as actually knowing.
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  32. Hegel and Hermeneutics.Michael Baur - 2014 - In Baur Michael (ed.), G. W. F. Hegel: Key Concepts. New York: Routledge. pp. 208-221.
    Understood in its widest sense, the term “hermeneutics” can be taken to refer to the theory and/or practice of any interpretation aimed at uncovering the meaning of any expression, regardless of whether such expression was produced by a human or non-human source. Understood in a narrower sense, the term “hermeneutics” can be taken to refer to a particular stream of thought regarding the theory and/or practice of interpretation, developed mainly by German-speaking theorists from the late eighteenth through to the late (...)
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  33. And the Time Will Come When You See We’re All One: The Beatles and Idealistic Monism.Michael Baur - 2006 - In Michael Baur & Steven Baur (eds.), The Beatles and Philosophy: Nothing You Can Think That Can’t Be Thunk. Chicago: Open Court Publishing Company. pp. 13-24.
    In spite of their lack of interest in traditional philosophy and their explicit disavowals about the deeper meaning of their songs, there are also good reasons to approach and interpret the Beatles and their work from a philosophical point of view. In his Playboy interview from September of 1980, John praised Paul for the philosophical significance of the song, “The End,” which appeared on the Abbey Road album: “That’s Paul again. . . . he had a line in it – (...)
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  34. “Beyond Standard Legal Positivism and ‘Aggressive’ Natural Law: Some Thoughts on Judge’ O’Scannlain’s ‘Third Way’”.Michael Baur - 2011 - Fordham Law Review 79 (4):1529-1539.
    With his contribution on "The Natural Law in the American Tradition," Judge Diarmuid O'Scannlain has begun the indispensable task of laying the groundwork for sound jurisprudential reasoning in the natural law tradition. It is on the basis of this groundwork that we can begin to appreciate what natural law reasoning might mean, and what it does not mean, for contemporary American legal thinking. More specifically, it is on the basis of this groundwork that one can begin to articulate what might (...)
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  35. Aquinas on Law and Natural Law.Michael Baur - 2011 - In Brian Davies & Eleonore Stump (eds.), The Oxford handbook of Aquinas. New York: Oxford University Press.
    Aquinas's account of law as an ordering of reason for the common good of a community depends on the mereology that covered his theory of parthood relations, including the relations of parts to parts and parts to wholes. Aquinas argued that 'all who are included in a community stand in relation to that community as parts to a whole', and 'every individual person is compared to the whole community as part to whole'. Aquinas held that the perfection of wholes through (...)
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  36. Idealism - New Dictionary of the History of Ideas Entry.Michael Baur - 2005 - In Maryanne Cline Horowitz (ed.), New Dictionary of the History of Ideas. Charles Scribner’s Sons. pp. 1078-1082.
  37. Natural Law and the Legislation of Virtue: Historicity, Positivity, and Circularity.Michael Baur - 2001 - Vera Lex 2:51-70.
    As Alexander D’Entrees observed over forty years ago, the case for natural law “is not an easy one to put clearly and convincingly.” Furthermore, even if one can make the case for natural law in a clear and convincing manner, one should not expect such an argument to be clear and convincing for all time. Instead, the case for natural law must be an ongoing argument, addressing itself perpetually to the needs of the time as these needs shift and change. (...)
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  38. Self-measure and Self-moderation in Fichte’s Wissenschaftslehre.Michael Baur - 2001 - In Daniel Breazeale & Tom Rockmore (eds.), New Studies in Fichte’s Grundlage der gesamten Wissenschaftslehre. pp. 81-102.
    In the opening chapter of his Essay Concerning Human Understanding, John Locke explains that the self-understanding or self-measure of the human mind includes an account of the mind’s limits, and so the mind’s self-understanding can provide adequate grounds for intellectual self-moderation or self-control: “If we can find out, how far the Understanding can extend its view; how far it has Faculties to attain Certainty; and in what Cases it can only judge and guess, we may learn to content our selves (...)
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  39. Innocent Owners and Guilty Property.Michael Baur - 1996 - Harvard Journal of Law and Public Policy 20:279-292.
    American in rem, or civil, forfeiture laws seem to implicate constitutional concerns insofar as such laws may authorize the government to confiscate privately owned property, regardless of the guilt or innocence of the owner. Historically, the justification of in rem forfeiture law has rested on the legal fiction that “[t]he thing is . . . primarily considered as the offender, or rather the offense is attached primarily to the thing.” Last Term, in Bennis v. Michigan, the Supreme Court upheld the (...)
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  40. Lonergan and Hegel on Some Aspects of Knowing.Michael Baur - 2014 - American Catholic Philosophical Quarterly 88 (3):535-558.
    Twentieth-century Canadian philosopher Bernard J. F. Lonergan and nineteenth-century German philosopher G. W. F. Hegel regarded themselves as Aristotelian thinkers. As Aristotelians, both affirmed that human knowing is essentially a matter of knowing by identity: in the act of knowing, the knower and the known are formally identical. In spite of their common Aristotelian background and their common commitment to the idea that human knowing is knowing by identity, Lonergan and Hegel also differed on a number of crucial points. This (...)
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  41. Systematically Unsystematic Violence: On the Definition and Moral Status of Terrorism.Michael Baur - 2006 - In Kem Crimmins & Herbert De Vriese (eds.), The Reason of Terror: Philosophical Responses to Terrorism. Peeters. pp. 3-32.
    Shortly after the bus and subway bombings in London on July 7, 2005, United Nations Secretary General Kofi Annan called upon world leaders to reach consensus on a definition of terrorism, one that would facilitate 'moral clarity' and underwrite the United Nations convention against terrorism. The Secretary General's plea to world leaders help to highlight the practical significance and urgency of having a workable definition of terrorism. For the task of defining terrorism is not only theoretically or academically important; it (...)
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  42. Fichte’s Ethical Thought, by Allen W. Wood.Michael Baur - 2017 - Notre Dame Philosophical Reviews.
    Review of Fichte’s Ethical Thought, by Allen W. Wood.
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  43. The Language of Rights: Towards an Aristotelian-Thomistic Analysis.Michael Baur - 2011 - Proceedings of the American Catholic Philosophical Association 84:89-98.
    Alasdair MacIntyre has argued that our contemporary discourse about “rights,” and “natural rights” or “human rights,” is alien to the thought of Aristotleand Aquinas. His worry, it seems, is that our contemporary language of rights is often taken to imply that individuals may possess certain entitlement-conferringproperties or powers (typically called “rights”) entirely in isolation from other individuals, and outside the context of any community or common good. In thispaper, I accept MacIntyre’s worries about our contemporary language of “rights”; however, I (...)
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  44. Die Einleitung zu ‘Sein und Zeit’ und die Frage nach der phänomenologischen Methode - Versuch einer Erklärung.Michael Baur - 1998 - Perspektiven der Philosophie 24:225-248.
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  45. Kant’s “Moral Proof”: Defense and Implications.Michael Baur - 2001 - Proceedings of the American Catholic Philosophical Association 74:141-161.
    Kant’s “moral proof” for the existence of God has been the subject of much criticism, even among his most sympathetic commentators. According to the critics, the primary problem is that the notion of the “highest good,” on which the moral proof depends, introduces an element of contingency and heteronomy into Kant’s otherwise strict, autonomy-based moral thinking. In this paper, I shall argue that Kant’s moral proof is not only more defensible than commentators have typically acknowledged, but also has some very (...)
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  46. What Is Distinctive About Terrorism, and What Are the Philosophical Implications?Michael Baur - 2005 - In Timothy Shanahan (ed.), Philosophy 9/11: Thinking About the War on Terrorism. Open Court. pp. 3-21.
    On September 11, 2001, Americans were painfully reminded of a truth that for years had been easy to overlook, namely, that terrorism can affect every person in the world – regardless of location, nationality, political conviction, or occupation – and that, in principle, nobody is beyond terrorism’s reach. However, our renewed awareness of the ubiquity of the terrorist threat has been accompanied by wide disagreement and confusion about the moral status of terrorism and how terrorism ought to be confronted. Much (...)
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  47. “The Authority to Interpret, the Purpose of Universities, and the Giving of Awards, Honors, or Platforms by Catholic Universities: Some Thoughts on ‘Catholics in Political Life’,”.Michael Baur - 2011 - Journal of Catholic Legal Studies 49:101-120.
    With its June 2004 statement Catholics in Political Life, the United States Conference of Catholic Bishops opened an important and far-reaching discussion about how Catholic individuals ought to comport themselves in political life, and-indirectly-about how Catholic institutions-including Catholic law schools-ought to decide whether or not to give awards, honors, or platforms to those whose views about key moral and political issues may differ from the views expressed in the teachings of the Catholic Church. On the basis of a simple and (...)
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  48. On the Aim of Scientific Theories in Relating to the World: A Defence of the Semantic Account.Michael Baur - 1990 - Dialogue 29 (3):323-.
    According to the received view of scientific theories, a scientific theory is an axiomatic-deductive linguistic structure which must include some set of guidelines (“correspondence rules”) for interpreting its theoretical terms with reference to the world of observable phenomena. According to the semantic view, a scientific theory need not be formulated as an axiomatic-deductive structure with correspondence rules, but need only specify models which are said to be “isomorphic” with actual phenomenal systems. In this paper, I consider both the received and (...)
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  49. Ethics, Rationality, Dialectic, and Community.Michael Baur - 1985 - Claremont Undergraduate Journal of Philosophy 5:12-29.
    The so-called problem of arguing “from what is to what ought to be” was popularized by G.E. Moore in Principia Ethica (1903), and has received much attention from modern philosophers. I would like to argue that this apparent problem rests on a false dichotomy between our knowing and our doing.
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  50. On Actualizing Public Reason.Michael Baur - 2004 - Fordham Law Review 72 (5):2153-2175.
    In this Essay, I examine some apparent difficulties with what I call the "actualization criterion" connected to Rawls's notion of public reason, that is, the criterion for determining when Rawlsian public reason is concretely actualized by citizens in their deliberating and deciding about constitutional essentials and matters of basic justice. While these apparent difficulties have led some commentators to reject Rawlsian public reason altogether, I offer an interpretation that might allow Rawlsian public reason to escape the difficulties. My reading involves (...)
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