Gardiner approaches the idea of a philosophy of history by first giving an outline of the "regularity" interpretation of explanation. "How far it is possible to regard all historical explanations, or even some, as approximating this pattern, how far the objections philosophers have marshalled against such an assimilation are justified, how far the alternative interpretations suggested correspond to the historian's actual procedure in certain cases; these represent the kind of questions that will have to be considered." By keeping the actual (...) practice of historians constantly in view, he believes that the reader will be able to see some of the disputes that have raged concerning the "philosophy of history"in better perspective. (shrink)

These ten papers deal with central topics such as objectivity, explanation and understanding, and determinism. Contributors include R.G. Collingwood and Sir Isaiah Berlin among others.

CHAPTER ONE THE UNITY AND RUPTURE OF EXISTENCE The germ for Heidegger's quest to appropriate the entire Western tradition is given through a work which sets ...

In this article, the author introduces readers to the Catalan Marxist Andreu Nin and his writings on Italian fascism. While this is an introduction to Nin it also makes the argument that his writing is of particular importance, since it clarifies the class nature of fascism, sorting out in detail the way the fascists recruited and used the middle class (petite bourgeoisie) to build a mass movement and rise to power, and then proceeded to build a corporatist state that served (...) the interest of the Italian bourgeoisie. (shrink)

To be a functional alternative to government regulation, self-regulation of science must be credible to both scientists and the public, accountable, ethical, and effective. According to some, serious problems continue in research ethics in the United States despite a rich history of proposed self-regulatory standards and oversight devices. Successful efforts at self-regulation in stem cell research contrast with unsuccessful efforts in research ethics, particularly conflicts of interest. Part of the cause for a lack of success in self-regulation is fragmented, disconnected (...) oversight, and failure to embody genuine scientific and public consensus. To be accountable, credible and effective, self-regulation must be inclusive and multidisciplinary, publicly engaged, sufficiently disinterested, operationally integrated with institutional goals, and must implement a genuine consensus among scientists and the public. The mechanisms of self-regulation must be sufficiently broad in their oversight, and interconnected with other institutional forces and actors, that they do not create fragmented solutions. (shrink)

Abstract. We argue that all human beings have a special type of dignity which is the basis for (1) the obligation all of us have not to kill them, (2) the obligation to take their well-being into account when we act, and (3) even the obligation to treat them as we would have them treat us, and indeed, that all human beings are equal in fundamental dignity. We give reasons to oppose the position that only some human beings, because of (...) their possession of certain characteristics in addition to their humanity (for example, an immediately exercisable capacity for self-consciousness, or for rational deliberation), have full moral worth. What distinguishes human beings from other animals, what makes human beings persons rather than things, is their rational nature, and human beings are rational creatures by virtue of possessing natural capacities for conceptual thought, deliberation, and free choice, that is, the natural capacity to shape their own lives. (shrink)

PREFACE The six themes chosen for study in the following text are themes deeply embedded within the respective structures of phenomenology and pragmatism, ...

Fichte.--Hegel.--Schopenhauer.--Comte.--Whewell.-- Mill.--Feuerbach.--Stirner.--Marx.--Kierkegaard.-- Nietzsche.--Mach.--Bradley.--Bibliography (p. 443-452).

Using Ricoeur's ethicomoral position, advances an alternative, more viable ethics than that of deconstruction.

Central to Kierkegaard’s account of religious existence is his critique of speculative reason. This critique begins with the distinction between subjective and objective reflection. Its most radical aspects appear in Kierkegaard’s discussions of the paradox. In spite of Kierkegaard’s frequent comments on this notion, it is not readily understood. I want to argue against a common reading of this notion and propose an alternative reading. This alternative reading allows for a conceptually quite plausible account of the manner in which the (...) paradox presents reason with a boundary, in virtue of its relation to objective reflection and to subjective reflection as well. Because of this boundary, reason points beyond its own achievements to a domain of contemplation and appropriation. This is a domain that reason itself identifies in connection with the paradox. It both surpasses rational achievements and integrates them into itself. (shrink)

Innovative therapy is the name we give to novel medical interventions, radically different from the standard of care, provided in order to benefit a patient, rather than to acquire new knowledge. They are paradigmshifting, not incremental, responses to serious patient problems that standard medical care inadequately addresses. Innovative therapies are often devised by clinicians, not basic science researchers; they do not follow the linear model of basic research, to translation, to clinical research, to application. Instead, they come from thinking backwards (...) from the patient’s circumstances, and forward from deep knowledge of how the body functions, to challenge the limits of current mechanisms for effecting cures. (shrink)

This paper focuses on the intertwining of philosophy and Christian faith in the concrete life of the Christian philosopher, with a view toward the compatibility of critical philosophy and a post-critical faith. Philosophy, as an enterprise of reason alone, is independent of Christian faith and theology. In accord with its definition, philosophy seeks evidence along the lines of reason independent of outside authority, and thus is autonomous from such faith. Yet, for the Christian philosopher, without jeopardizing this autonomy and independence, (...) faith and theology do enter the picture in some sense. For, unless the individual is completely dichotomized in personality, her/his concrete life and existence must involve commitments both to the Christian faith and to philosophy, even though the commitment of faith is more basic. This paper explores this paradox of the independence and mutual intertwining of these two poles; then, focuses on the philosophical pole of the tension; and finally, resolves the tension for the Christian philosopher. (shrink)

This paper considers the revolutionary developments occurring in the field of genetic mapping and the genetic identification of disease propensities. These breakthroughs are discussed relative to the ethical and economic implications for the insurance industry. Individual's privacy rights and rights to employment must be weighed against the insurers desire for better estimates of future loss costs associated with health, life and other insurances. These are in turn related to the fundamental conception of insurance as a financial intermediary versus insurance as (...) a vehicle for social policy. (shrink)

STATEMENT OF THE PROBLEM RECENT EXPANSION Few thinkers take their initial ideas or insights through different stages of development without some deepening, ...

Tattam's study of the work of Gabriel Marcel attempts to come to grips with Marcel's thought without a prejudice of identifying him as a Christian existentialist or as a contemporary French existentialist. It is an attempt to come to grips with Marcel's work in relation to the nature of philosophy, especially as he conceives it. This book shows that the creative work of Marcel can shed light on our culture and its future because of the renewed relevance and importance of (...) his works to the postmodern situation. For, with his view of existence as mystery approached in a second reflection, Marcel has turned toward its fullness that eludes, and is irreducible to, first reflection, and as such manifests elements shared with the viable elements of postmodernism. Yet, the need for a renewal of his call to a sense of being becomes more acute in light of the serious danger of suppression of this very sense in postmodernity. It is clear that the loss of this sense of being today in postmodern reductionism is in a way more threatening than in Marcel's own time. (shrink)

My aim in this memorial paper is to recall two essential Ricoeurean themes that underlie his entire philosophical orientation and that respond well to specific challenges today from post-modern deconstruction. At question is whether Ricoeur's account of sign in language and the living present in time can adequately respond to and meet the recent challenge from postmodern deconstruction, which radically challenges the very root of his phenomenological and hermeneutic orientation: the priority of the semantic in language and the priority of (...) the living present. Although Ricoeur and Derrida will be seen to address the same problems of decentering consciousness, their accounts, although agreeing on important issues, quickly become mutually exclusive and deconstruction becomes a challenge to Ricoeurean hermeneutics. I will turn first to the postmodern deconstruction of Jacques Derrida before turning to Ricoeur's response with a more viable view of language, sense, and lived time. (shrink)

This book, focusing on the central role of the imagination in contemporary philosophy, addresses challenges and problems that emerge today in conflicting positions, including a concentration on the role of the imagination in the work of Paul Ricoeur in contrast and in opposition to its role in such postmodern thinkers as Derrida and Lyotard.

Soren Kierkegaard, one of the most original thinkers of the nineteenth century, wrote widely on religious, psychological, and literary themes. This book shows how Kierkegaard developed his views in emphatic opposition to prevailing opinions. His arresting but paradoxical conception of religious belief is critically discussed, and Patrick Gardiner concludes this lucid introduction by showing how Kiekegaard has influenced contemporary thought.

Key ethical issues arise in association with the conduct of stem cell research by research institutions in the United States. These ethical issues, summarized in detail, receive no adequate translation into federal laws or regulations, also described in this article. U.S. Federal policy takes a passive approach to these ethical issues, translating them simply into limitations on taxpayer funding, and foregoes scientific and ethical leadership while protecting intellectual property interests through a laissez faire approach to stem cell patents and licenses. (...) Those patents and licenses, far from being scientifically and ethically neutral in effect, virtually prohibit commercially sponsored research that could otherwise be a realistic alternative to the federal funding gap. The lack of federal funding and related data-sharing principles, combined with the effect of U.S. patent policy, the lack of key agency guidance, and the proliferation of divergent state laws arising from the lack of Federal leadership, significantly impede ethical stem cell research in the United States, without coherently supporting any consensus ethical vision. Research institutions must themselves implement steps, described in the article, to integrate addressing ethical review with the many legal compliance issues U.S. federal and state laws create. (shrink)

Unites George Herbert Mead and Maurice Merleau-Ponty in a shared rejection of substance philosophy as well as spectator theory of knowledge, in favor of a focus on the ultimacy of temporal process and the constitutive function of social praxis.