On January 4th, 1960, the radio announced the death of Albert Camus. Revolt against the absurdity of death had been the main inspiration of all his thinking, and in fact death came to him in a most absurd way, in a car-crash on the main road to Paris, after a day of quiet and sedate work in his country home. A punctured tyre, a skid, and death was instantaneous. Perhaps a lively conversation was thus interrupted about what he had been (...) writing that day and how he was to continue his train of thought on the morrow. (shrink)

J.L. Schellenberg offers a path to a new kind of religious outlook. Reflection on our early stage in the evolutionary process leads to skepticism about religion, but also offers a new answer to the problem of faith and reason, and the possibility of a new, evolutionary form of religion.

Built in the centre of Copenhagen, and noted for its equestrian stairway, the Rundetaarn, was intended as an astronomical observatory. Part of a complex of buildings that once included a university library, it affords expansive views of the city in every direction, towering above what surrounds it. The metaphor of the towering figure, who sees what others might not, whose vantage point allows him to visualize how things fit together, and who has an earned-stature of respect and authority, fits another (...) Danish stalwart, Hans Vilhelm Hansen, whose contributions to the fields of informal logic and argument theory have earned the gratitude of his colleagues, and inspired this collection of essays, written to express the appreciation of its authors and of the many, many colleagues they represent. (shrink)

The capability approach constitutes a significant contribution to social theory but its potential is diminished by its insufficient treatment of the social construction of meaning. Social meanings enable people to make value judgements about what they will do and be, and also to evaluate how satisfied they are about what they are able to achieve. From this viewpoint, a person’s state of wellbeing must be understood as being socially and psychologically co-constituted in specific social and cultural contexts. In this light, (...) the telos of ‘living well’ which is at the heart of Sen’s version of the capability approach is inadequate and must be modified to a telos of ‘living well together’ which includes consideration of the social structures and institutions which enable people to pursue individual freedoms in relation to others. The policy significance of the capability approach can be further strengthened by paying greater consideration to the political economy of policy decision-making processes and the ways in which conflicts and distributions of power are institutionalized. (shrink)

Autonomous Knowledge: Radical Enhancement, Autonomy, and the Future of Knowing motivates and develops a new research programme in epistemology that is centred around the concept of epistemic autonomy.

Celebrating the remarkable career of jurist Harold J. Berman, the essays in this volume demonstrate that Berman's contributions to Russian studies, international trade law, legal history, philosophy of law, and law and religion have firmly established him as part of the tradition of our greatest American jurists.

J.L. Chretien is a French public intellectual, philosopher and poet, widely published and revered in his home country and in academic circles worldwide. This translation makes his work available to an English-language audience for the first time and a crucial contribution to our understanding of the phenomenology of religious experience.

The concept of quantum spontaneity is introduced to provide a non-deterministic, non-indeterministic, and non-random model of consciousness that can accommodate our intuitive sense of self, intentionality, and creativity.

The problem of threat to international politics and global peace has undermined the effectiveness of the power of dialogue. The world seems to be in the condition of will to power derivable from the mutually assured destructive tendencies. Is it possible to extend global peace? How can this be achieved? In this paper, we posit that dialogue is a fundamental medium for conflict resolution and peaceful coexistence in a diverse world. We contend that monologue in international politics understood in terms (...) of might is right undermines the effectiveness of dialogue and often leads to violent conflicts within and between countries. Our world today is at a crossroads. Dialogue, however, foregrounds the medium of conflict resolution and the social consciousness of human communication. We present a hermeneutic understanding of dialogue that follows from relevant works of Hans Georg Gadamer and Jűrgen Habermas. This paper espouses the power of dialogue as a basis for the normative foundation of an emancipated social global order. The dialogical sequence has a cobweb of social interconnectedness and the ethics of global peace. We present a literal and philosophical understanding of dialogue and a contextual understanding of dialogue within the hermeneutic tradition. (shrink)

In this paper, I examine the question of whether there is justification for regulations that place limits on food choices. I begin by discussing Sarah Conly’s recent defense of paternalist limits on food choice. I argue that Conly’s argument is flawed because it assumes a particular conception of health that is not universally shared. I examine this conception of health in some detail, and I argue that we need to shift our focus from individual behaviors and lifestyle to the broader (...) social and environmental context. Such a shift allows us to see the ways in which industry practices are negatively impacting our well-being (a broader concept than “health”). I argue that state regulatory activity surrounding the conditions under which food is grown, processed, marketed, and sold needs to be strengthened. As a result, there are likely to be some indirect limitations on food choice. These indirect limitations are justified, but regulations in which the goal is to change individual behavior or lifestyle are not. (shrink)

Analytical philosophers, if they are true to their training, never forget the first lesson of analytical philosophy: philosophers have no moral authority.In so far as analytical philosophers believe this, they find it easy to live with. For them even to assert, let alone successfully lay claim to, moral authority would require, first, hard work of some non-analytical and probably mistaken kind and, secondly, personality traits of leadership or confidence or even charisma, which philosophers may accidentally have but which they are (...) certainly not trained to have and had better not rely upon, while they live by analytical standards. Yet a further reason why analytical philosophers find the denial of their moral authority easy to accept is that they never forget the second lesson of analytical philosophy, either: nobody else has any moral authority. (shrink)

In focusing on the story of Darwin's religious doubts, scholars too often overlook Darwin's positive contribution to the study of religion. J. David Pleins traces Darwin's journey in five steps. He begins with Darwin's global voyage, where his encounter with religious and cultural diversity transformed his understanding of religion. Surprisingly, Darwin wrestles with serious theological questions even as he uncovers the evolutionary layers of religion from savage roots. Next, we follow Darwin as his doubts about traditional biblical religion take root, (...) affecting his career choice and marriage to Emma Wedgwood. Pleins then examines Darwin's secret notebooks as he searches for a materialist theory of religion. Again, other surprises loom as Darwin's reading of Comte's three stages of religion's development actually predate his reading of Malthus. Pleins explores how Darwin applied his discovery to the realm of ethics by formulating an evolutionary view of the "Golden Rule" in his Descent of Man. Finally, he considers Darwin's later reflections on the religion question, as he wrestled with whether his views led to atheism, agnosticism, or a new kind of theism. The Evolving God concludes by looking at some of the current religious debates surrounding Darwin and suggests the need for a deeper appreciation for Darwin as a religious thinker. Though he grew skeptical of traditional Christian dogma, Darwin made key discoveries concerning the role and function of religion as a natural evolutionary phenomenon. (shrink)

Freeman's pioneering work -- and neurodynamics in general -- has largely ignored specification of an anatomical framework within which features of coherent objects are represented, associated, deleted, and manipulated in computations. Recent theoretical work suggests such a framework can emerge during embryogenesis by selection of neuron ensembles and synaptic connections that maximize the magnitude of synchrony while approaching ultra-small-world connectivity. The emergent structures correspond to those of both columnar and non-columnar cortex. With initial connections thus organized, spatio-temporal information in sensory (...) inputs can generate systematic and specific patterns of synchronous oscillation, with consequent synaptic storage. The theoretical assemblies of connections resemble experimentally observed 'lego sets', while facilitation and interference among synchronous patterns, particularly when executed by fast synapses under metabolic entanglement, imply powerful parallel computation. (shrink)

The role of microaggressions has gained increasing philosophical attention in recent years. However, microaggressions only tell part of the story. An often-overlooked component of inequality is the uneven and unjust distribution of microaffirmations. In this paper, I give a new definition of microaffirmations as signals that a recipient belongs to some valued or high-status class. Microaffirmations can—but need not—lead individuals to gain a sense of confidence, belonging, and merit. I then explain the harms of microaffirmations, arguing that when microaffirmations are (...) distributed inequitably, they can have larger ramifications for injustice, harming some vulnerable groups more than others. In addition, microaffirmations can lead individual actors to make choices based on who gives them microaffirmations and where they receive them, and thus can have outsized influence over the direction of an individual’s life because individuals tend to migrate to where they feel valued, appreciated, and included. I then turn to solutions to the problems I raise. I argue we should attend to and attempt to rectify inequalities in microaffirmations because doing so can help ensure not just the absence of negative attention, but also that the presence of positive attention is flowing in a just and equitable way. (shrink)

: This paper represents the authors' attempt to provide a useful framework for discussing and investigating the links between the apparently disparate disciplines of neuroscience and dance. This attempt arose from an interdisciplinary course offering on this topic. A clear need apparent in preparing for an exploration of such uncharted territory was for some definition of the relevant landmarks in the form of a conceptual framework. The current status of that developing framework is presented here, as we consider the historical (...) context that contributed to the cultural distance between neuroscience and dance as disciplines; the conceptual and technical obstacles to collaborative work between these disciplines; and the recent developments, both conceptual and technological, that make the interface between neuroscience and dance a particularly fruitful source of inspiration not only for dancers and neuroscientists but potentially for a wide variety of disciplines touching on health and education in general. (shrink)

Name der Zeitschrift: Nietzsche-Studien Jahrgang: 42 Heft: 1 Seiten: 298-298.