Offering a unique and wide-ranging examination of the theory of knowledge, the new edition of this comprehensive collection deftly blends readings from the foremost classical sources with the work of important contemporary philosophical thinkers. Human Knowledge: Classical and Contemporary Approaches, 3/e, offers philosophical examinations of epistemology from ancient Greek and Roman philosophy (Plato, Aristotle, Sextus Empiricus); medieval philosophy (Augustine, Aquinas); early modern philosophy (Descartes, Locke, Leibniz, Berkeley, Hume, Reid, Kant); classical pragmatism and Anglo-American empiricism (James, Russell, Ayer, Lewis, Carnap, (...) Quine, Rorty); and other influential Anglo-American philosophers (Chisholm, Kripke, Moore, Wittgenstein, Strawson, Putnam). Organized chronologically and thematically, Human Knowledge, 3/e, features exceptionally broad coverage and nontechnical selections that are easily accessible to students. An ideal text for both undergraduate and graduate courses in epistemology, it is enhanced by the editors' substantial general introduction, section overviews, and up-to-date bibliographies. The third edition offers expanded selections on contemporary epistemology and adds selections by Thomas Reid, Richard Rorty, David B. Annis, Richard Feldman and Earl Conee, Ernest Sosa, Barry Stroud, and Louise M. Antony. Human Knowledge, 3/e, offers an unparalleled introduction to our ancient struggle to understand our own intellectual experience. (shrink)

The development of a robust, holistic theological anthropology will require that theology and biblical studies alike enter into genuine interdisciplinary conversations. Depth psychology in particular has the capacity to be an exceedingly fruitful conversation partner for theology because of its commitment to the totality of the human experience (both the conscious and unconscious aspects) as well as its unique ability to interpret archetypal symbols and mythological thinking. By arguing for a psycho-theological hermeneutic that accounts for depth psychology's conviction that myths (...) about the origin of the world are always simultaneously myths about the origin and emergence of human consciousness, I demonstrate that the presence of numerous Jungian archetypes in Genesis 1–3 suggests that the narrative can be read from a psychological perspective without diminishing or marginalizing the dominant theological themes of exile and return. Furthermore, such a reading fundamentally suggests that the narrative is not about how sin entered into creation, but rather how consciousness emerged in human community. (shrink)

An action is unratifiable when, on the assumption that one performs it, another option has higher expected utility. Unratifiable actions are often claimed to be somehow rationally defective. But in some cases where multiple options are unratifiable, one unratifiable option can still seem preferable to another. We should respond, I argue, by invoking a graded notion of ratifiability.

The article examines the claim made by earlier interpreters of Fichte's political thought, such as Marianne Weber and Xavier Léon, that it contains a number of striking parallels with some of the main ideas associated with the French revolutionary communist Gracchus Babeuf. It is argued that once we understand what it means for Fichte to 'apply' the concept of right (Recht), and how this application relates in particular to his views on property, there appears to be some substance to Weber's (...) and Léon's claims. This in turn speaks against a more recent tendency to locate Fichte's political thought in the liberal tradition; a tendency which the author shows does not pay sufficient attention to Fichte's ideas concerning the need to apply the concept of right and how this leads him to develop the economic proposals found in The Closed Commercial State, which contain a number of parallels with some of the doctrines attributed to Babeuf. The author does, however, point to some fundamental differences between Fichte's social and political thought and some of the main ideas associated with the revolutionary movement known as Babouvism. Yet these differences again speak against a liberal interpretation of Fichte's social and political thought. (shrink)

Introduction In September of 1973, I defended my doctoral thesis in the field of European cultural history. I was two months shy of my twenty-seventh ...

The central argument of the present work consists of an attempt to show that within Husserl's phenomenology, the phenomenon of human communication is impossible. The argument is developed in terms of the centrality and tenacity of Husserl's assumption that there exists a radical separation of the conceptual and corporeal components of meaningful or sense-informed behavior. ;As the context for such a separation, the presumption of immanence that historically has attended the notion of intentionality is taken over by Husserl and is (...) instantiated methodologically by means of the phenomenological reductions. Secured methodologically, this presumption is re-affirmed in Husserl's specification of the content of the tripartite complex of relations by means of which the character of meaningful behavior is parsed. The consequence of this specification--radical separation of the conceptual and corporeal components of meaningful behavior--is that the phenomenon of human communication is rendered impossible. ;The possibility of the phenomenon of communication, once this radical separation is presumed, involves two necessary correlations: the correlation of a conceptual with a corporeal act; and, the correlation of a conceptual with a conceptual act. As a result of the use of transcendence and immanence as the basis by which the separation of the corporeal and the conceptual act is made, the corporeal act is allowed to traverse the distance separating the Other. This traversing, however, is forbidden the conceptual act. Consequently the correlation between conceptual and conceptual act must be accomplished by means of the correlation between corporeal and conceptual act. ;The dilemma that results from these stipulations is that the first correlation can never insure the second. This is the case because the correlation of conceptual with corporeal act can only guarantee one side of the presumed interaction. A correlation of conceptual with corporeal act is required on the part of the Other. But for these concurrent correlations to take place, there already must be a correlation of conceptual with conceptual act. So that what is supposed to accomplish the correlation of conceptual with conceptual act surreptitiously presupposes, as accomplished, what it has yet to accomplish. (shrink)

This thesis seeks to understand the nature of and relation between science and philosophy articulated in the early work of the French philosopher Gilles Deleuze. It seeks to challenge the view that Deleuze’s metaphysical and metaphilosophical position is in important part an attempt to respond to twentieth century developments in the natural sciences, claiming that this is not a plausible interpretation of Deleuze’s early thought. The central problem identified with such readings is that they provide an insufficient explanation of the (...) nature of philosophy’s contribution to the encounter between philosophy and science that they discern in Deleuze’s work. The philosophical, as opposed to scientific, dimension of the position attributed to Deleuze remains obscure. In chapter 1, it is demonstrated that this question of philosophy’s contribution to intellectual life and of how to differentiate philosophy from the sciences is a live one in Deleuze’s early thought. An alternative, less anachronistic interpretation of the parameters of Deleuze’s early project is offered. The remaining chapters of the thesis examine the early Deleuze’s understanding of the divergence between philosophy and science. Chapter 2 gives an account of Deleuze’s metaphilosophy, alongside a reconstruction of his largely implicit early understanding of science. The divergent intellectual processes and motivating concerns that account for Deleuze’s understanding of the differentiation of science and philosophy are thus clarified. In chapter 3, Deleuze’s use of mathematical and physical concepts is examined. It is argued that these concepts are used metaphorically. In chapter 4, the association between modern science and the Deleuzian concept of immanence that has been proposed by some Deleuze scholars is examined and ultimately challenged. The thesis concludes with some reflections on the significance of Deleuze’s early work for contemporary debates concerning the future of continental philosophy and the nature of philosophy more generally. (shrink)

This paper critically examines currently influential transparency accounts of our knowledge of our own beliefs that say that self-ascriptions of belief typically are arrived at by “looking outward” onto the world. For example, one version of the transparency account says that one self-ascribes beliefs via an inference from a premise to the conclusion that one believes that premise. This rule of inference reliably yields accurate self-ascriptions because you cannot infer a conclusion from a premise without believing the premise, and so (...) you cannot infer from a premise that you believe the premise unless you do believe it. I argue that this procedure cannot be a source of justification, however, because one can be justified in inferring from p that q only if p amounts to strong evidence that q is true. This is incompatible with the transparency account because p often is not very strong evidence that you believe that p. For example, unless you are a weather expert, the fact that it will rain is not very strong evidence that you believe it will rain. After showing how this intuitive problem can be made precise, I conclude with a broader lesson about the nature of inferential justification: that beliefs, when justified, must be underwritten by beliefs, when justified, must be underwritten by evidential relationships between the facts or propositions which those beliefs represent. (shrink)

This is the long-awaited publication of a set of writings by the British philosopher, historian, and archaeologist R.G. Collingwood on critical, anthropological, and cultural themes only hinted at in his previously available work. At the core are six essays on folktale and magic in which Collingwood applies the principles of his philosophy of history to problems in the long-term evolution of human society and culture. The volume opens with three substantial introductory essays by the editors, authorities in their various fields, (...) who provide their explanatory and contextual notes to guide the reader through the texts. The Philosophy of Enchantment highlights the broad range of Collingwood's intellectual engagements, their integration, and their relevance to current areas of debate in the fields of philosophy, cultural studies, social and literary history, and anthropology. (shrink)

A natural view of testimony holds that a source's statements provide one with evidence about what the source believes, which in turn provides one with evidence about what is true. But some theorists have gone further and developed a broadly analogous view of memory. According to this view, which this essay calls the “diary model,” one's memory ordinarily serves as a means for one's present self to gain evidence about one's past judgments, and in turn about the truth. This essay (...) rejects the diary model's analogy between memory and testimony from one's former self, arguing first that memory and a diary differ with respect to their psychological roles, and second that this psychological difference underwrites important downstream epistemic differences. The resulting view stands opposed to prominent discussions of memory and testimony, which either, like the diary model, treat memory by analogy to what we naively wish to say about testimony, or which instead attempt to extend to testimony the epistemically preservative role of memory. (shrink)

An internalist slogan says that justification depends on internal factors. But which factors are those? This paper examines some common motivations favoring internalism over externalism, and says they are compatible with including dispositional and even past mental states in the internal.

Is self-knowledge a requirement of rationality, like consistency, or means-ends coherence? Many claim so, citing the evident impropriety of asserting, and the alleged irrationality of believing, Moore-paradoxical propositions of the form < p, but I don't believe that p>. If there were nothing irrational about failing to know one's own beliefs, they claim, then there would be nothing irrational about Moore-paradoxical assertions or beliefs. This article considers a few ways the data surrounding Moore's paradox might be marshaled to support rational (...) requirements to know one's beliefs, and finds that none succeed. (shrink)

According to a traditional Cartesian epistemology of perception, perception does not provide one with direct knowledge of the external world. Instead, your immediate perceptual evidence is limited to facts about your own visual experience, from which conclusions about the external world must be inferred. Cartesianism faces well-known skeptical challenges. But this chapter argues that any anti-Cartesian view strong enough to avoid these challenges must license a way of updating one’s beliefs in response to anticipated experiences that seems diachronically irrational. To (...) avoid this result, the anti-Cartesian must either license an unacceptable epistemic chauvinism, or else claim that merely reflecting on one’s experiences defeats perceptual justification. This leaves us with a puzzle: Although Cartesianism faces problems, avoiding them brings a new set of problems. (shrink)

If the reliability of a source of testimony is open to question, it seems epistemically illegitimate to verify the source’s reliability by appealing to that source’s own testimony. Is this because it is illegitimate to trust a questionable source’s testimony on any matter whatsoever? Or is there a distinctive problem with appealing to the source’s testimony on the matter of that source’s own reliability? After distinguishing between two kinds of epistemically illegitimate circularity—bootstrapping and self-verification—I argue for a qualified version of (...) the claim that there is nothing especially illegitimate about using a questionable source to evaluate its own reliability. Instead, it is illegitimate to appeal to a questionable source’s testimony on any matter whatsoever, with the matter of the source’s own reliability serving only as a special case. (shrink)

Much philosophical effort has been exerted over problems having to do with the correct analysis and application of the concept of epistemic justification. While I do not wish to dispute the central place of this problem in contemporary epistemology, it seems to me that there is a general neglect of the belief condition for knowledge. In this paper I offer an analysis of 'degrees of belief' in terms of a quality I label 'conviction', go on to argue that one requires (...) more conviction in a proposition in order to know it than to merely believe it, and conclude by suggesting that some current epistemological issues admit of new insight when we begin taking conviction seriously. (shrink)

One of the most prominent objections to skeptical theism in recent literature is that the skeptical theist is forced to deny our competency in making judgments about the all-things-considered value of any natural event. Some skeptical theists accept that their view has this implication, but argue that it is not problematic. I think that there is reason to question the implication itself. I begin by explaining the objection to skeptical theism and the standard response to it. I then identify an (...) assumption that is prevalent in much of the literature concerning the problem of evil, and show that it is a factor in motivating commitment to the implication I mean to question. I argue that the assumption is false, and that once it is rejected there is room to endorse the skeptical theist's strategy in responding to some arguments from evil without endorsing the putative implication that objectors find unacceptable. (shrink)

Defensive harm is subject to both a proportionality and necessity constraint. In what follows I precisify, explain, and unify these two constraints. I argue that they express the very same moral demand, only at different levels of generality—specifically, the demand that an attacker not be made to bear more cost to avert their attack than they would be required to take on themselves.

According to Richard Gelwick, one of the fundamental implications of Polanyi’s epistemology is that all intellectual disciplines are inherently heuristic. This article draws out the implications of a heuristic vision of theology latent in Polanyi’s thought by placing contemporary theologian David Brown’s dynamic understanding of tradition, imagination, and revelation in the context of a Polanyian-inspired vision of reality. Consequently, such a theology will follow the example of science, reimagining its task as one of discovery rather than mere reflection on (...) a timeless body of divine revelation. The ongoing development of a theological tradition thus involves the attempt to bring one’s understanding of the question of God to bear on the whole of the human experience. The pursuit of theology as a heuristic endeavor is a bold attempt to construct an integrated vision of nothing less than the entirety of all that is, without absolutizing one’s vision, and without giving up on the question of truth. (shrink)

Self-verifying judgments like _I exist_ seem rational, and self-defeating ones like _It will rain, but I don’t believe it will rain_ seem irrational_._ But one’s evidence might support a self-defeating judgment, and fail to support a self-verifying one. This paper explains how it can be rational to defy one’s evidence if judgment is construed as a mental performance or act, akin to inner assertion. The explanation comes at significant cost, however. Instead of causing or constituting beliefs, judgments turn out to (...) be mere epiphenomena, and self-verification and self-defeat lack the broader philosophical import often claimed for them. (shrink)

Leading scholars address the work of American philosopher Calvin O. Schrag.

Kierkegaard's Theology of Encounter provides a theoretical framework that brings the unity of Kierkegaard's 'middle period' into relief. David Lappano analyses Kierkegaard's writings between 1846 and 1852 when the socially constructive dimension of his thought comes to prominence, involving two dialectical aspects of religiousness identified by Kierkegaard: they are the edifying and the polemical. How these come together and get worked out in the lives of individuals form the basis of what can be called a Kierkegaardian 'social praxis'. Lappano (...) argues that the tension between the edifying and the polemical can be coherently maintained in a communicative life that is also characteristic of a militant faith. This militant faith and life is presented as a critical guard against absolutisms, fundamentalisms, and intellectual aloofness; but the 'militant' individual is also utterly dependent, in need of edification and critique, and therefore chooses the risk of encountering others, seeking relationships out of a commitment to the development of people and communities in co-operation. Therefore, not only does this dialectic provide readers with an important theoretical framework for understanding Kierkegaard's 'middle period', it is also a valuable resource for a constructive analysis of active social living suitable for theology in the twenty-first century. (shrink)

This essay gathers Wittgenstein's comments and considerations concerning the philosophical investigation of time. Time here serves as an exemplary instance of Wittgenstein's manner of philosophical critique and his turn to a new practice of philosophy. His comments on time demonstrate this two-fold movement. On the one hand, he concerns himself with pointing out the“wrong turns”philosophers take when they ask:“What is time?”These include a semantic error, the over reliance on figurative language, the felt need for definitions, and a mistaken assumption about (...) the task of philosophy that underlies these problems. On the other hand, he concerns himself with dwelling upon and describing time as an intricate and dynamic interweaving, a manifold and ongoing entanglement of human practices. (shrink)

An understanding of cause--effect relationships is fundamental to the study of cognition. In this book, outstanding specialists from comparative psychology, social psychology, developmental psychology, anthropology, and philosophy present the newest developments in the study of causal cognition and discuss their different perspectives. They reflect on the role and forms of causal knowledge, both in animal and human cognition, on the development of human causal cognition from infancy, and on the relationship between individual and cultural aspects of causal understanding. The result (...) is a state-of-the-art, informative, insightful, and interdisciplinary debate aimed at the non-specialist. (shrink)

Buddhism, one increasingly hears, is an 'eco-friendly' religion. It is often said that this is because it promotes an 'ecological' view of things, one stressing the essential unity of human beings and the natural world. Buddhism, Virtue and Environment presents a different view. While agreeing that Buddhism is, in many important respects, in tune with environmental concerns, Cooper and James argue that what makes it 'green' is its view of human life. The true connection between the religion and environmental (...) thought is to be found in Buddhist accounts of the virtues - those traits, such as compassion, equanimity and humility, that characterise the life of a spiritually enlightened individual. Central chapters of this book examine these virtues and their implications for environmental attitudes and practice. Buddhism, Virtue and Environment will be of interest not only to students and teachers of Buddhism and environmental ethics, but to those more generally engaged with moral philosophy. Written in a clear and accessible style, this book presents an original conception of Buddhist environmental thought. The authors also contribute to the wider debate on the place of ethics in Buddhist teachings and practices, and to debates within 'virtue ethics' on the relations between human well-being and environmental concern. (shrink)

Recent obituaries for traditional non-naturalistic approaches to rationality are not just premature but demonstrably self-defeating. One such prominent obituary appears in the writings of W. V. Quine, whose pessimism about traditional epistemology stems from his scientism, the view that the natural sciences have a monopoly on legitimate theoretical explanation. Quine also offers an obituary for the a priori constraints on rationality found in “first philosophy”, resting on his rejection of the “pernicious mentalism” of semantic theories of meaning. Quine’s pronouncements of (...) the death of traditional conceptions of rationality in epistemology and in the theory of meaning are, we contend, but misguided wishes for their death, wishes that face severe problems of self-defeat. In addition, Quine’s naturalistic epistemology is subject to damaging skeptical worries, the force of which one cannot escape by ignoring them. A non-naturalistic approach to rationality is here to stay, whether friends of Quine’s naturalism like it or not. Any sweeping claim that non-naturalistic accounts of rationality are dead will face insurmountable obstacles from unavoidable questions about its own rational justification. Such questions will keep non-naturalistic epistemology and first philosophy alive forever, or at least as long as philosophers endure. (shrink)

Self to Self brings together essays on personal identity, autonomy, and moral emotions by the distinguished philosopher J. David Velleman. Although each of the essays was written as an independent piece, they are unified by an overarching thesis, that there is no single entity denoted by 'the self', as well as by themes from Kantian ethics, psychoanalytic theory, social psychology, and Velleman's work in the philosophy of action. Two of the essays were selected by the editors of Philosophers' Annual (...) as being among the ten best papers in their year of publication. Aimed primarily at professional philosophers and advanced students, Self to Self will also be of interest to psychologists and others who theorize about the self. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Catholic Theological Ethics Past, Present, and Future: The Trento Conference Edited by James F. Keenan, and: The Social Mission of the US Catholic Church: A Theological Perspective by Charles E. CurranDaniel CosacchiCatholic Theological Ethics Past, Present, and Future: The Trento Conference EDITED BY JAMES F. KEENAN Maryknoll, NY: Orbis Books, 2011. 337 pp. $40.00The Social Mission of the US Catholic Church: A Theological Perspective CHARLES E. (...) CURRAN Washington, DC: Georgetown University Press, 2011. 196 pp. $29.95To read both Catholic Theological Ethics Past, Present, and Future and The Social Mission of the US Catholic Church is to take a whirlwind tour—theological, historical, and geographical—through the Roman Catholic ethical tradition. Both volumes present wonderfully rich material and invaluable resources for the study of Christian ethics. Charles Curran and James Keenan are two of the foremost Catholic ethicists in the United States today. Keenan’s case is to be applauded for convening the 2010 conference in Trento, which brought together some six hundred Roman Catholic ethicists from around the world. His book, which assembles that conference’s thirty-one plenary addresses, does justice to this tremendous feat. Curran, for his part, has produced a text that focuses acutely on the Church in the United States and will benefit ethicists for years to come.Keenan uses the introduction to Catholic Theological Ethics Past, Present, and Future to provide an overview of the Trento conference and its attendees and proceedings. Keenan expertly identifies a common theme among the 240 diverse papers at the conference, noting that ethicists “always begin with the premise that there is a deficit in our location, and, therefore, we need to work together to find a way to remedy it” (6). What follows in the remainder of the book boldly moves toward remedies for many of the world’s ills. A few of these essays deserve particular mention.The conference and the collection of essays share the basic organizational principle of looking to the past, the present, and the future of Catholic theological ethics. Unsurprisingly, the Council of Trent played a foundational role in understanding the “past” of Catholic moral theology. Laurenti Magesa [End Page 216] (Kenya) explains that the African experience of the Council of Trent has remained largely unchanged since the conclusion of that council: “The Catholic Church in Africa is essentially a Tridentine church” (57). This essay makes clear that in Africa, the dominant voices are Western males. The missing voices, then, are given attention by Antônio Moser (Brazil), Anne Nasimiyu-Wasike (Kenya), and Bryan Massingale (United States). Massingale’s essay was most impressive, addressing the role of racism in our culture and concluding that Catholic ethicists “need to lament, mourn, and grieve our history” (121). This, he claims, is both a fruitful way to act in the present and a hopeful way to look toward the future.In focusing on the present, the strongest subsection of the book attended to political ethics. Here David Kaulemu’s (Zimbabwe) essay, “Catholic Social Teaching at a Crossroad,” has the potential to open the eyes of any reader. He writes, “It is frustrating and discouraging to the lay faithful to be inspired by Catholic social teaching and yet receive no recognition or support by ‘official’ church structures” (177). This highlights a serious problem to which all Catholic ethicists must attend. As for the future, Julie Hanlon Rubio (United States) points to a tripartite vision for marriage in the twenty-first century that sets high standards not only within the marital unit itself but also for the impact of the spouses on the larger society. Julie Clague (Scotland) presents a wonderful essay on the burgeoning relationship between moral theology and gender.Among the wealth of positive features of this collection is the great geographical diversity of the authors. This affirms that Catholic theological ethics is very healthy throughout the entire world and that on each continent there are voices of women and men willing to contribute fresh ideas to the discipline. In a time when there is so much tension between theologians and bishops, we should also be grateful that there are two essays from members of the episcopacy (Archbishop Bruno... (shrink)

In a rare opportunity, the authors gathered data from two matched health care providers managed by an insurance company where auditors had discovered theft by employees in one of the matched organizations. Data were gathered about the organizations' ethical work climates (EWCs). Analysis revealed statistically significant differences in EWCs across the two organizations. As predicted, the organization with the morally preferred EWCs did not have theft. Both macro- and micro-organizational influences are explored to explain these differences, along with implications for (...) practitioners and academic research. This is the first study to suggest that a priori EWCs can be useful in predicting observable behavior. (shrink)

The claim that Rousseau's writings influenced the development of Kant's critical philosophy, and German idealism, is not a new one. As correct as the claim may be, it does not amount to a systematic account of Rousseau's place within this philosophical tradition. It also suggests a progression whereby Rousseau's achievements are eventually eclipsed by those of Kant, Fichte and Hegel, especially with respect to the idea of freedom. In this book David James shows that Rousseau presents certain challenges (...) that Kant and the idealists Fichte and Hegel could not fully meet, by making dependence and necessity, as well as freedom, his central concerns, and thereby raises the question of whether freedom in all its forms is genuinely possible in a condition of human interdependence marked by material inequality. His study will be valuable for all those studying Kant, German idealism and the history of eighteenth- and nineteenth-century ideas. (shrink)

other distinct subjects is famously difficult (see James 1890: 1.160-161; Goff 2006) but I cannot avoid the difficulty in the way Coleman can (2006:48—50), ...

This article examines a model of formation within higher education that is committed to educationally based spiritual formation, desiring to see students formed as people who love God and neighbor, devoting their lives to redemptive labor in the world. Deeply influenced by the evolving relationship between the department, the institution, and the broader evangelical culture, the Christian Formation and Ministry department of Wheaton College seeks to equip students with the theological and theoretical foundation, the personal maturity of character and faith, (...) and the practical ministry skills necessary to lead and participate in the formational and caring mission of the church in the world. Wheaton College’s unique approach to teaching spiritual formation and soul care in both their undergraduate and graduate programs is examined through a historical context of the department, a liberal arts and learning-centered approach to education that includes biblical foundations, philosophical framework, pedagogy, and teaching curriculum and assessment. (shrink)

Although it originated in theological debates, the general will ultimately became one of the most celebrated and denigrated concepts emerging from early modern political thought. Jean-Jacques Rousseau made it the central element of his political theory, and it took on a life of its own during the French Revolution, before being subjected to generations of embrace or opprobrium. James Farr and David Lay Williams have collected for the first time a set of essays that track the evolving history (...) of the general will from its origins to recent times. The General Will: The Evolution of a Concept discusses the general will's theological, political, formal, and substantive dimensions with a careful eye toward the concept's virtues and limitations as understood by its expositors and critics, among them Arnauld, Pascal, Malebranche, Leibniz, Locke, Spinoza, Montesquieu, Kant, Constant, Tocqueville, Adam Smith and John Rawls. (shrink)

The Addresses to the German Nation is one of Fichte's best-known works. It is also his most controversial work because of its nationalist elements. In this book, David James places this text and its nationalism within the context provided by Fichte's philosophical, educational and moral project of creating a community governed by pure practical reason, in which his own foundational philosophical science or Wissenschaftslehre could achieve general recognition. Rather than marking a break in Fichte's philosophy, the Addresses to (...) the German Nation and some lesser-known texts from the same period are shown to develop themes already present in his earlier writings. The themes discussed include the opposition between idealism and dogmatism, the role of Fichte's 'popular' lectures and writings in leading individuals to the standpoint of idealism, the view of history demanded by idealism and the role of the state in history. (shrink)

Discussing authorial power, landscape metaphor and the notions of community and sense of place, this explores the ways in which spatial and cultural analysis have found much common ground in making sense of ourselves and the landscape we inhabit.

The research project described in this report represents one of the most extensive studies of character education ever undertaken, including over 10,000 students and 255 teachers in schools across England, Scotland, Northern Ireland and Wales. Research techniques consisted of a mixture of surveys, moral dilemmas and semi-structured interviews. This report explores: - The current situation in character education, both in the UK and internationally - How developed British students are with respect to moral character and the extent to which they (...) are able to understand and apply moral virtues, especially those aged 14 and 15 - How teachers in the UK understand their role in terms of students’ moral and character development - What helps or hinders the development of children’s characters according to teachers in UK schools. (shrink)

In Foundations for Moral Relativism, J. David Velleman shows that different communities can indeed be subject to incompatible moralities, because their local mores are rationally binding. At the same time, he explains why the mores of different communities, even when incompatible, are still variations on the same moral themes. The book thus maps out a universe of many moral worlds without, as Velleman puts it, "moral black holes”. The five self-standing chapters discuss such diverse topics as online avatars and (...) virtual worlds, lying in Russian and truth-telling in Quechua, the pleasure of solitude and the fear of absurdity. Accessibly written, Foundations for Moral Relativism presupposes no prior training in philosophy. (shrink)

Justification has long been considered a necessary condition for knowledge, and theories that deny the necessity of justification have been dismissed as nonstarters. In this chapter, we challenge this long-standing view by showing that many of the arguments offered in support of it fall short and by providing empirical evidence that individuals are often willing to attribute knowledge when epistemic justification is lacking.

In this study of Fichte's social and political philosophy, David James offers an interpretation of Fichte's most famous writings in this area, including his Foundations of Natural Right and Addresses to the German Nation, centred on two main themes: property and virtue. These themes provide the basis for a discussion of such issues as what it means to guarantee the freedom of all the citizens of a state, the problem of unequal relations of economic dependence between states, and (...) the differences and connections between the legal and political sphere of right and morality. James also relates Fichte's central social and political ideas to those of other important figures in the history of philosophy, including Locke, Kant and Hegel, as well as to the radical phase of the French Revolution. His account will be of importance to all who are interested in Fichte's philosophy and its intellectual and political context. (shrink)

This is the first systematic assessment of the work of J[um] rgen Habermas - the key theorist of the later Frankfurt School, whose writing has had a major impact on social theory and sociology. These four volumes comprise the key secondary literature on Habermas. Edited by David Rasmussen and James Swindal, leading commentators on Habermas's work, this will be the standard reference work on one of the canonical theorists of the 20th century. VOLUME ONE: The Foundations of Habermas's (...) Project VOLUME TWO: Law and Politics VOLUME THREE: Ethics VOLUME FOUR: Communicative Rationality, Formal Pragmatics, Speech Act Theory and Truth. (shrink)