Over the past generation, the rise of East Asia and especially China, has brought about a sea change in the economic and political world order. At the same time, global warming, environmental degradation, food and water shortages, population explosion, and income inequities have created a perfect storm that threatens the very survival of humanity. It is clear now that the Westphalian model of individual sovereign states seeking their own self-interest will not be able to respond effectively to this win-win or (...) lose-lose crisis. In this volume, a cadre of distinguished scholars comes together to reflect on Confucianism and Deweyan pragmatism as possible resources for a new geopolitics that begins from an ontology of interdependence and recognizes the irreducibly ecological nature of the human experience at every level. Both Confucian and Deweyan traditions emphasize the primacy of experience, the importance of vital relationality, and the moral roots of good governance. The potential benefits of conceptually blending the two are many. Indeed, the contemporary Chinese philosopher Tang Junyi provides us with a cosmological understanding of the "idea" of Confucianism that, in parallel to Dewey's "idea" of democracy, can enable us to anticipate the core values, if not the specific contours, of a "Confucian democracy." Just as Dewey's "idea" of democracy is his vision of the flourishing communal life made possible by the contributions of the uniquely distinguished persons that constitute it, Tang Junyi's Confucianism is a pragmatic naturalism directed at achieving the most highly integrated cultural, moral, and spiritual growth for the individual-in-community. In both, we find an affirmation of communal harmony as a process "starting here and going there" through which those involved learn together to do ordinary things in extraordinary ways. Just such a cosmological understanding of democracy is one way of describing what will be needed to address the many predicaments characterizing the environmental, cultural, socioeconomic, and political dynamics of the twenty-first century. (shrink)

This book introduces student to the three major figures of modern philosophy known as the rationalists. It is not for complete beginners, but it is an accessible account of their thought. By concerning itself with metaphysics, and in particular substance, the book relates an important historical debate largely neglected by the contemporary debates in the once again popular area of traditional metaphysics. in philosophy. (Do Not USE).

The volume touches upon many topics and themes shared by Cartesian and late scholastic philosophy: matter and form; infinity, place, time, void, and motion; the ...

Manipulation cases are usually seen as a problem for compatibilists, and a strength for incompatibilist theories. I present a new case of indirect manipulation, which I claim does not interfere with the manipulated agent's freedom under libertarian criteria. I argue that the only promising libertarian response to my case would undermine Widerker's response to Frankfurt cases, which I take to be the best libertarian strategy for dealing with Frankfurt-type manipulation. I outline a satisfactory compatibilist explanation of my case.

Sri Lanka completed eloquent pull Dage described the love of wisdom is a holistic, practical way of life, which of course requires an abstract, theoretical science of meditation, more importantly, it also contains many religious practices is legal, such as flexible do not rot the soul, bitter conduct regular ring legal, social and political reform program, sustained ethics reflection, body control, dietary rules and taboos. However, this Pythagorean philosophy as a better life to all the light and fade away In (...) order to view at any time. The original philosophy of travel to another utterly abnormal interest in the pilgrimage of the way, that is abstract, a clear knowledge and commitment of this knowledge by the certainty of pursuit. "Knowledge" and "real management" into the vocabulary of philosophy In order systems, "smart" In order to become a college corridor in the West has been seriously neglected under the words. With the flow of time driving on the theory and psychiatric abstract admiration, which means practical wisdom, rhetoric and aesthetics into a whole都In order to two yuan regardless. Philosophy - the "love of wisdom" - in all intent and purposes都becomes In order to philo-episteme-"love of knowledge certainty." Started with the ancient Chinese culture, hope臘different. It is rooted in Confucianism, "the next school on up," the admonition of Chinese philosophy from the initial thinking on the road from the daily behavior persist in the pursuit of wisdom, relationships conducted by the "self" as the meaning of things by the event source. Everyone from family, community, political relations, to obtain a unique perspective, they participate in the growth of sperm heart and minds of thinking, their family and community relationships to adjust to a clearer, more meaningful position. Personal self-cultivation increased by the universe meaning, and meaning of the universe has increased over the coming anti-In order for individuals to provide a self fertile soil. For the eloquent Pythagoras, the holistic way of life he described as philosophia-"the love of wisdom"-while entailing the contemplation of abstract, theoretical science, involved much more importantly religious practices based upon the immortality of the soul, ascetic observances, a program of social and political reform, ethical reflection, a physical regimen, and even dietary prescriptions and prohibitions. But this conception of philosophy as a holistic vision of the good life faded in time, and gave way to the search for apodictic knowledge and its promise of certainty. "Knowledge" and "truth" became the vocabulary of systematic philosophy, and "wisdom" was banished from conversation in the corridors of the Western academy. The worship of the theoretically and spiritually abstract meant that in the fullness of time practical wisdom , rhetoric, and the aesthetic were relegated to the down side of a prevailing dualism. The Chinese cultural narrative unfolded differently. Grounded in the Confucian exhortation-"Study what is near at hand and aspire to what is lofty the next school on the up"-the Chinese philosophical narrative has from earliest times sustained a commitment to the pursuit of wisdom by understanding personal cultivation as the ultimate source of an emergent cosmic meaning. It is the revolution currently taking place within the Western philosophical community as an attempt to reinstate wisdom that provides an opening and an invitation to take Chinese philosophy and culture more seriously. An internal critique continues to be waged within professional Western philosophy under the many banners of process philosophy, hermeneutics, post-modernism, neo-pragmatism, neo-Marxism, deconstructionism, feminist philosophy , and so on, that takes as a shared target what Robert Solomon has called "the transcendental pretense"-idealism, objectivism, logocentrism, essentialism, the master narrative, "the myth of the given"-the familiar reductionistic "isms" that have emerged as putatively novel choices as philosophers switch horses on the merry-go-round of systematic philosophy. In place of a Cartesian philosophical language that privileges the function of clear and distinct ideas in our quest for an objective certainty, vocabularies of process, change, and indeed productive vagueness have increasingly come into vogue. These recent developments in Anglo-European philosophy itself have begun to foreground interpretative vocabularies more relevant to the articulation of Chinese culture. In this essay, I will argue that the pragmatic theory of truth as expounded by William James and particularly John Dewey is an attempt to reauthorize "wisdom" as a philosophical goal in the Western philosophical narrative. This development opens a space for a conversation between Deweyan pragmatism and Confucianism on how best to achieve it. (shrink)

I juxtapose Quine's and Davidson's approaches to naturalized epistemology and assess Davidson's reasons for rejecting Quine's account of the nature of knowledge. Davidson argues that Quine's account of the nature of knowledge is Cartesian in spirit and consequence, i.e. it is essentially first person and invites global skepticism. I survey Quine's response to Davidson's criticisms and suggest that the view that Davidson criticizes may not be Quine's after all. I conclude by raising some questions about Quine's definition of ?observation sentence?

This is a supplement to the paper “Finitary Algebraic Logic” [1]. It includes corrections for several errors and some additional results. MSC: 03G15, 03G25.

How is epistemology related to the issue of teaching science and evolution in the schools? Addressing a flashpoint issue in our schools today, this book explores core epistemological differences between proponents of intelligent design and evolutionary scientists, as well as the critical role of epistemological beliefs in learning science. Preeminent scholars in these areas report empirical research and/or make a theoretical contribution, with a particular emphasis on the controversy over whether intelligent design deserves to be considered a science alongside Darwinian (...) evolution. This pioneering book coordinates and provides a complete picture of the intersections in the study of evolution, epistemology, and science education, in order to allow a deeper understanding of the intelligent design vs. evolution controversy. This is a very timely book for teachers and policy makers who are wrestling with issues of how to teach biology and evolution within a cultural context in which intelligent design has been and is likely to remain a challenge for the foreseeable future. (shrink)

This essay unearths the meaning of community in John Dewey’s Experience and Nature, using Marilyn Friedman’s terms “community of choice” and “community of origin.” The authority of communication as determinative of Dewey’s community comes out. In fact, communication seems to be the philosophical point of Dewey’s descriptions in that book which reveals his anticipation of a community wherever communication obtains. Dewey is shown, in conclusion, to call us beyond communities of choice or origin to a community of authority which holds (...) both peculiar promise for, and demands of, individuals. (shrink)

i am deeply grateful to aaron and the three scholars who have taken upon themselves the task of reading and responding to my book Peirce and Religion. Their assessments, in a general way, are a variety of the same criticism concerning my argument about Peirce’s Christianity. My intention here is to address this general point, consider some particular comments from each of the respondents, and offer a re-direction at the end.I take it as success to have evoked the response from (...) each of these scholars. Tunstall brings forward the question of whether I have left philosophy altogether when presenting an apology of sorts for Trinitarian Christianity in the guise of assessing Peirce’s religion. The worry is that an... (shrink)

The aporias of time that Paul Ricœur identifies in the conclusion to his three-volume Time and Narrative offer a fecund starting-point from which to consider how the poetics of narrativity figures in a philosophy of the will. By setting the poetics of narrativity against the aporetics of temporality, Ricoeur highlights the narrative art’s operative power in drawing together incidents and events in answer to time’s dispersion across the present, the past, and the future. In turn, the confession of the limits (...) of narrative opens the way to a broader consideration of the idea of the unity of history in the absence of a meta-historical plot. This idea calls for a reflection on the ethical and political imperative of making freedom a reality for all. By taking the theory of freedom’s actualization as a touchstone, I argue that the vision of a reconciled humanity that for Ricœur is the intended object of the poetics of the will acquires the force of a directive idea. The capacity to refashion the real from within thus proves to be decisive for drawing out the connection between the aporetics of temporality, the poetics of narrativity, and Ricœur’s philosophical anthropology. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:CALL FOR PROPOSALS TRAUMA AND HEALING 12TH EAST-WEST PHILOSOPHER’S CONFERENCE MAY 24-31, 2024 The 12th East-West Philosopher’s Conference will explore the many dimensions of trauma and healing. While trauma can be physical, it can also be psychological, social, political, economic, and cultural—encompassing the immediate effects of global pandemics, the ongoing impacts of ethnic and gender bias, the intergenerational legacies of colonization and geopolitical strife, and the planetary ramifications of (...) anthropogenic climate disruption. Ours is an era in which differences of histories, cultures, and identities are engaged as sources of insight, but also one of retrenchment—a period of relational appreciation, but also one of schism. The global scientific community’s response to the COVID-19 pandemic was a stunning example of human potential for empathetic collaboration in the face of global personal and public health trauma. Yet, the economic trauma of the pandemic has resulted in crumbling international alliances, deepening trade wars, and an unfortunate collective reinvestment in zero-sum endgame framings of geopolitics against which there is no vaccination and through which the terms of healing have become delinked from the restoration of global wholeness. These traumas do not stop shaping our lives when the immediate danger comes to an end. Traumatic pain remains stored in the memories of peoples and individuals, it populates their imagination and shapes horizons of possibility. Thus a philosophical exploration of trauma and healing is not only diagnostic of current problems but also a form of genealogy. We invite participants to reflect upon the relational complexity of both trauma and healing, critically and historically engaging concrete occurrences of trauma while also drawing out theoretical insights regarding healing that strengthens and empowers and resists the forms of personal and social amnesia that make the repetition of trauma so tragically common. Of special interest are panels and papers that explore the trauma and healing at all scales from the interpersonal, to the relational traumas experienced by nations at war and cultures in conflict, thus addressing the interplay of the private and public spheres, of ethics and economics, of the human and the natural sciences, and among disciplines, classes, genders, and generations. Panel and paper proposals are encouraged that explore trauma and healing during the ongoing COVID-19 pandemic, the trauma of refugees, displaced and colonized peoples, trauma and healing in personal relationships, climate change as a form of trauma to the planet and its people, trauma and healing related to issues of gender and sexuality, and how philosophers of all traditions, ancient and modern, cross-culturally deal with trauma and healing. KEYNOTE PRESENTERS: Jin Y. Park, Chair of Philosophy and Religion at American University, Washington DC, “Translating Violence.” Ato Quayson, Jean G. and Morris M. Doyle Professor of Interdisciplinary Studies at Stanford University, CA, “The Ethnography of the Private Sphere: Trauma, Domesticity, and Healing in the Work of Toni Morrison.” We invite proposals for individual papers and panels. Please submit a 250-300 word abstract to the Conference organizers via: [email protected]. Submission Timeline: November 1, 2023 Notifications of acceptance for abstracts and panel proposals received by November 1 will be sent out by December 15, 2023. We have established an early submission timeline to facilitate faculty applying to their own institutions for travel funding. Abstracts received after November 1, 2023, will be vetted as received, taking into consideration the late submission. The absolute deadline for abstract submissions is March 15, 2024. After this, we will not be able to accommodate additional proposals. Final Papers Due: April 15, 2024 CONFERENCE REGISTRATION AND LOGISTICS: Hosted in keeping with the Hawaiian Islands’ spirit of aloha, breakfast and lunch will be provided for all registered presenters, as well as an opening reception and final dinner. The Conference does not provide lodging or travel support, but economical lodgings of various kinds are readily available in Honolulu. ABOUT THE EAST-WEST PHILOSOPHER’S CONFERENCE: The East-West Philosophers’ Conference series is the premier forum for convening philosophers from across the academy who are committed to cross-cultural inquiry. The Conference is the oldest continuous international gathering in Hawai‘i and has been a model of productive collaboration between the University of Hawai‘i at... (shrink)