Since the publication of Edmund Gettier's challenge to the traditional epistemological doctrine of knowledge as justified true belief, Roberts and Wood claim that epistemologists lapsed into despondency and are currently open to novel approaches. One such approach is virtue epistemology, which can be divided into virtues as proper functions or epistemic character traits. The authors propose a notion of regulative epistemology, as opposed to a strict analytic epistemology, based on intellectual virtues that function not as rules or even as skills (...) but as habits of the heart. To that end, they divide the task of clarifying and expounding their notion in the book's two parts.In the first part, Roberts and Wood examine various components that constitute their notion of regulative epistemology. The first are the epistemic goods or goals that drive the epistemic process. What is needed, claim Roberts and Wood, is an enriched notion of these goods rather than the restricted notion of justified true belief. Epistemic agents are more than calculating devices in that …. (shrink)

In this book Robert R. Clewis shows how certain crucial concepts in Kant's aesthetics and practical philosophy - the sublime, enthusiasm, freedom, empirical and intellectual interests, the idea of a republic - fit together and deepen our understanding of Kant's philosophy. He examines the ways in which different kinds of sublimity reveal freedom and indirectly contribute to morality, and discusses how Kant's account of natural sublimity suggests that we have an indirect duty with regard to nature. Unlike many other (...) studies of these themes, this book examines both the pre-critical Observations and the remarks that Kant wrote in his copy of the Observations. Finally, Clewis takes seriously Kant's claim that enthusiasm is aesthetically sublime, and shows how this clarifies Kant's views of the French Revolution. His book will appeal to all who are interested in Kant's philosophy. (shrink)

"Magliola's exposition of Derrida has been acclaimed as the best in English.

This text by an established specialist in French deconstruction, written after his many years in Asia and in the West, celebrates both Buddhist and Christian cultures and the negative but fertile differences between them.

This volume is a continuation of Robert Greystones on the Freedom of the Will: Selections from His Commentary on the Sentences. From this, five of the most relevant questions were selected for editing and translation in this timely volume. This edition should prompt not just a footnote to, but a re-writing of the history of philosophy.

This work considers the question of the personhood of God in Hegel. The first part examines Hegel's critique of Kant, focusing on and replying to Kant's attack on the theological proofs. The second part then explores the issue of divine personhood.

Robert R. Ammerman; XIV—Ethics and Belief*, Proceedings of the Aristotelian Society, Volume 65, Issue 1, 1 June 1965, Pages 257–266, https://doi.org/10.1093/ari.

The first English-language anthology to provide a compendium of primary source material on the sublime. The book takes a chronological approach, covering the earliest ancient traditions up through the early and late modern periods and into contemporary theory. It takes an inclusive, interdisciplinary approach to this key concept in aesthetics and criticism, representing voices and traditions that have often been overlooked. As such, it will be of use and interest across the humanities and allied disciplines.

Investigates the concept of recognition (anerkennen) under which term the German idealists discussed the Other, intersubjectivity, the interhuman.

This study characterizes Kant's understanding of the relation between aesthetic and moral judgment by examining the concept of sublimity in three of Kant's texts: the Beobachtungen uber das Gefuhl des Schonen und Erhabenen , the Bemerkungen in den " Beobachtungen uber das Gefuhl des Schonen und Erhabenen" , and the Kritik der Urteilskraft . Part I examines aesthetic and moral judgment in the Observations and the Remarks; Part II characterizes Kant's account in the later or critical period; and Part III (...) contains my English translation of the Remarks . (shrink)

The laugh- and/or smile-evoking potency of laughter was evaluated by observing responses of 128 subjects in three undergraduate psychology classes to laugh stimuli produced by a “laugh box.” Subjects recorded whether they laughed and/or smiled during each of 10 trials, each of which consisted of an 18-sec sample of laughter, followed by 42 sec of silence. Most subjects laughed and smiled in response to the first presentation of laughter. However, the polarity of the response changed quickly. By the 10th trial, (...) few subjects laughed and/or smiled, and most found the stimulus “obnoxious.” Although other research has described canned-laughter effects, it did not consider the hypothesis confirmed here, that laughter itself evokes laughter, perhaps by activating a laughter-specific auditory-feature detector. This result is relevant to the neurological basis of social communication, human ethology, and theories of speech production and perception. (shrink)

This article focuses on the conceptual relationship between awe and the experience of the sublime. I argue that the experience of the sublime is best conceived as a species of awe, namely, as aesthetic awe. I support this conclusion by considering the prominent conceptual relations between awe and the experience of the sublime, showing that all of the options except the proposed one suffer from serious shortcomings. In maintaining that the experience of the sublime is best conceived as aesthetic awe, (...) I draw from historical theories of the sublime as well as recent work in empirical psychology. (shrink)

This article argues for understanding Christian theological speech, including a Reformed engagement with confessions, as ‘traditioned creativity’. The argument is introduced by highlighting a theological hermeneutic that underlies the Belhar confession’s accompanying letter. This discussion points towards an account of Christian discourse that is ‘traditioned’ by the past but also moves beyond the mere repetition of the tradition’s authoritative statements. The article, therefore, affirms the need to distinguish between a living tradition and a narrow traditionalism. In addition, the article also (...) interrogates some forms of theological rhetoric in which ‘tradition’ functions to insert control over spaces and people, often exhibiting totalising discourses and over-triumphant claims. Contribution: The conclusion links a hermeneutic of tradition (that sees Christian speech, doctrine and action as ‘traditioned creativity’) to some metaphors that can further illuminate what it means for a tradition to be open to the future in a way that displays vulnerability and vitality. (shrink)

BY SUBJECTIVITY, we commonly mean the "inward" or "private" side of our experience and actions; and in this sense, feelings, emotions, desires, wishes, thoughts, and imaginings as we live through them constitute its content. From this perspective, the problem of revealing others is to show how we move from outward behavior and bodily expressions to inward feelings and thoughts. The problem arises from the fact that these do not appear in the same manner as the "hidden sides" of ordinary physical (...) objects. Physical objects have hidden sides from any given point of view, but we can move around the object and bring the hidden sides to intuitive presence. However, we cannot "live through" the feelings, emotions, and thoughts of another "from the inside" as he himself does. They are accessible to him in a manner in which they will never be accessible to us; and for this reason, the question haunts us as to whether the subjectivity of the other is really the same as our own. Perhaps the other is devoid of subjectivity or perhaps he lives through things in a manner altogether different from us. (shrink)