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Peña‐Guzmán, David M., and Rebekah Spera. "The Philosophical Personality." Hypatia 32, no. 4 (2017): 911–27. http://dx.doi.org/10.1111/hypa.12355.
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The authors adopt a critico‐sociological methodology to investigate the current state of the philosophical profession. According to them, the question concerning the status of philosophy (“What is philosophy?”) cannot be answered from within the precinct of philosophical reason alone, since philosophy—understood primarily as a profession—is marked by a constitutive type of self‐ignorance that prevents it from reflecting upon its own sociological conditions of actuality. This ignorance, which is both cause and effect of the organization and investment of philosophical desire, causes philosophers to lose themselves in an ideological myth (“the philosopher as idea(l)”) according to which philosophers are unaffected by the material conditions in which they exist. This myth prevents philosophers from noticing the extent to which their activity is influenced by extra‐philosophical determinants that shape, empirically, who becomes a professional philosopher (“the philosopher as imago”) and who doesn't. This article explores the relationship between philosophy's “idea(l)” and its “imago” as a way of shedding light on some of the mechanisms that make philosophy inhospitable for so many women, people of color, and economic minorities.
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Earman, John. "The Unruh effect for philosophers." Studies in History and Philosophy of Science Part B: Studies in History and Philosophy of Modern Physics 42, no. 2 (2011): 81–97. http://dx.doi.org/10.1016/j.shpsb.2011.04.001.
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Ademowo, Adeyemi Johnson. "African Philosophers and the Quest for Development in Contemporary Africa." Àgídìgbo: ABUAD Journal of the Humanities 1, no. 1 (2013): 78–86. http://dx.doi.org/10.53982/agidigbo.2013.0101.08-j.
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The tasks for African philosophers in crisis-ridden Afri a is the focus of this work. It examines the effect of the three decades debate on the existence, 'who is', as well as 'who is not', an African Philosopher on how they define their roles in channeling a path for African growth and development. It argues that the debate, while vital to the philosophical enterprise, need not distract those that claimed to be 'philosophers' or with 'Philosophy degrees' from contributing their quota to the discourse on African development. It ends by outlining the role(s) that contemporary African philosophers should play, both for the sake of relevance and justification of devoting hours to contemplations and rigorous thinking.
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Tillman, Micah D. "How Philosophers Appeal to Priority to Effect Revolution." Metaphilosophy 47, no. 2 (2016): 304–22. http://dx.doi.org/10.1111/meta.12181.
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Warren, Mary Anne. "Feminist Archeology: Uncovering Women's Philosophical History." Hypatia 4, no. 1 (1989): 155–59. http://dx.doi.org/10.1111/j.1527-2001.1989.tb00874.x.
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A History of Women Philosophers, Volume I: Ancient Women Philoophers, 600 B.C. - 500 A.D., edited by Mary Ellen Waithe, is an important but somewhat frustrating book. It is filled with tantalizing glimpses into the lives and thoughts of some of our earliest philosophical foremothers. Yet it lacks a clear unifying theme, and the abrupt transitions from one philosopher and period to the next are sometimes disconcerting. The overall effect is not unlike that of viewing an expansive landscape, illuminated only by a few tiny spotlights.
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Xolmo'minov, Ja'far. "The Philosophy of Wahdat ul-Wujud (the unity of being) and Nakshbandism: Transformation Processes and Specific Features." Uzbekistan: language and culture 1, no. 3 (2019): 57–70. http://dx.doi.org/10.52773/tsuull.uzlc.2019.3/adpb2859.
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Ibn al-Arabiy Abu Bakr Mukhammad is a scholar of mysticism the great philosopher, theologian, the poet, one of the greatest philosophers of the philosophy of the Irfon, influenced by Hakim At-Termizi’s views, known in the Muslim East as “Sheikh ul-Akbar” – “The Greatest Sheikh” (1165-1240) reached its highest level through the theosophical teachings of God. Ibn al-Arabi’s Theory of Wahdat ul-wujud - the Unity of Being and the Theory of the Perfect Man has encompassed the entire Muslim East and has had a positive effect on the views of Western philosophers as well. Also, the Tariqat (of mysticism was founded by Hodja Yusuf Hama-dani and Hodja Abdul Khaliq Gijduvani (1103-1218). The doctrine that united the regions spiritually is also influenced by Ibn al-Arabi’s philosophy of Wahdat ul-wujud. The great thinkers and thinkers of Khoja Muhammad Porso Bukhari, Khoja Ubaydullah Akhror Waliy, Mawlana Abdurakhman Jomi, Alisher Navo'i, Khoja Makhdum Agzam and Ahmad Sarhindi developed the idea of Wahdat ul-wujud with the Nakshbandism.
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Stanley, Jason, and John B. Min. "Interview." Democratic Theory 5, no. 1 (2018): 81–91. http://dx.doi.org/10.3167/dt.2018.050106.
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Stanley and Min discuss how propaganda works in liberal democratic societies. Stanley observes that the inability to address the crisis of liberal democracies can be partially explained by contemporary political philosophy’s penchant for idealized theorizing about norms of justice over transitions from injustice to justice. Whereas ancient and modern political philosophers took seriously propaganda and demagoguery of the elites and populists, contemporary political philosophers have tended to theorize about the idealized structures of justice. This leads to a lack of theoretical constructs and explanatory tools by which we can theorize about real-life political problems, such as mass incarceration. Starting with this premise, Stanley provides an explanation of how propaganda works and the mechanisms that enable propaganda. Stanley further theorizes the pernicious effects that elitism, populism, authoritarianism, and “post-truth” have on democratic politics.
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SCHWITZGEBEL, ERIC, and FIERY CUSHMAN. "Expertise in Moral Reasoning? Order Effects on Moral Judgment in Professional Philosophers and Non-Philosophers." Mind & Language 27, no. 2 (2012): 135–53. http://dx.doi.org/10.1111/j.1468-0017.2012.01438.x.
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Mirzaei, Khalil, Sayyed Hashem Golestani, and Sayyed Hossain Vaezi. "The Comparative Study of Morals and Democracy and Their Effect on the Behavioral Reflections of Khawaja Nasir al-Din Tusi and John Dewey." International Education Studies 9, no. 10 (2016): 237. http://dx.doi.org/10.5539/ies.v9n10p237.
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<p class="apa">This study was aimed at comparatively analyzing morals and democracy from John Dewey and Khawaja Nasir al-Din Tusi’s view point. It also sought the effect of the two philosophers’ view point about morals and democracy and behavioral reflections. The purpose of this study was also to become familiar with the effect of morals and democracy on behavioral reflections of John Dewey (as the west representative of the behavioral reflection). It also tries to familiarize the readers with Khawaja Nasir al-Din Tusi’s view point as the Iranian and Islamic representative of the behavioral reflections. The similarities and differences existed among the mentioned philosophers were identified. This was a descriptive and analytical research study. The study investigated the philosophers’ opinions with regards to human beings, morals and democracy and their effect on the education and training. The results of the study showed that there are differences between John Dewey and Khawaja Nasir al-Din Tusi’s view point about human beings, morals and democracy. The differences were effective on their behavioral reflections, too.</p>
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Szücs, Balázs. "„Kötelékek köteléke” Azonosságok Moses Hess és Karl Marx korai filozófiai munkásságában, különös tekintettel a pénz gazdaságfilozófiai értelmezésére." Hallgatói Műhelytanulmányok, no. 5 (March 11, 2022): 71–92. http://dx.doi.org/10.55508/hmt/2021/10865.
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Szűcs, Balázs: “The bond of bonds” – Identities in the early philosophical eork of Moses Hess and Karl Marx, with special reference to the economic philosophical interpretation of money In my essay, I attempted to demonstrate the similarities between the two philosophers, Hess and Marx, especially regarding the essence of money. I present the effect of Hess on the young Marx. In the first section of the essay, a short biography of the French Jewish philosopher, Moses Hess is presented and a brief analysis of the most important works of Hess, like European Triarchy (1841), The Philosophy of Action (1843) and Rome and Jerusalem (1862) is given. In these works, there are a number of philosophical categories and definitions that appear in Marx’s works in similar formulation, for instance the determinism of activity, raw possession and the concept of an authority based (Autoritaten) and repressive state, which is the greatest barrier to free self-accomplishment (Selbstbestimmung). But another striking similarity is that Prometheus is regarded, by both philosophers, as the personification of freedom. The second part of the essay provides a detailed analysis of On the Essence of Money (1845). In this work, Hess gives a unique perspective on human history from its beginning to his own age, with many sharp and prophetic philosophical conclusions. Money has entered this system of philosophy, of history as a necessary evil and by staying for too long in the system, it causes alienation. At the end of the study, there is a comparison of the categories and their explanations that can be found in both philosophers’ works. Comparison of On the Essence of Money and Marx’s Economic and Philosophic Manuscripts of 1844, where Hess’s influence on Marx is most evident.
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SELİM, Ferdi. "POSTMODERN SOCİETY AND ITS INDİCATORS: A NEW INTERPRETATİON BYUNG CHUL HAN." IEDSR Association 6, no. 11 (2021): 343–53. http://dx.doi.org/10.46872/pj.246.
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Every age has its own crises and illnesses. These crises are the result of general attitudes of people in that age. Concentration of interest and curiosity in one direction and accordingly development of behaviours have led to the loss of the virtue of being moderate and to occur extremism in a different direction. Humankind, having discovered to find the middle way, has often turned into nature. Some philosophers investigating these disorders wanted to explain some mechanisms through this common nature with reference to various similarities or biological and psychological illations. To put it more accurately, these unusual illnesses affecting large numbers of people generally either directly affected social structures or indirectly affected them. This effect has been taken so far by some philosophers that they wanted to organise jointly that structures by means of creating an analogy between these structures to which they establish a relationship. They even thought that these structures could be arranged with similar behaviour and, in particular, they thought the findings which can be extracted from the human organism, the first of these, could be transferred to the structure of the state and society. One of the important philosophers of age, Byung Chul Han, analyzes the process from the detection of these diseases until a solution offer, on the basis of many historical examples. In this regard, the philosopher who made noumenal and appropriate determinations paves the way for a new philosophical ground that will enable the understanding of today's society and politics. Here, in this study, illnesses intrinsic to the age created by the postmodern situation have been discussed with reference to the thoughts of Han and the rich and wide content presented by these thoughts.
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Bittner, Rüdiger. "A Horse in the Basement Nietzschean Reflections on Political Philosophy." Journal of Moral Philosophy 7, no. 3 (2010): 321–33. http://dx.doi.org/10.1163/174552410x511419.
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AbstractPolitical philosophers often see their task in providing a justification of states, with 'justification' understood, in analogy to the theological use of the term, as an argument showing states to be right, or unobjectionable. Political philosophers disagree on what property of a state it is that is required for its being right. In fact, it is difficult to see what could give this or that property of a state its right-making power. Since there is nothing that states as such are called upon to be or to do, claims to the effect that some property or other is right-making are unfounded. The task of justification falling away, then, political philosophers should rather ask what should be done now with states.
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Siddiqui, Naseeb Ahmed. "CREATION – FROM PRE-ETERNITY TO PROBABILITY (AL-JADID TAHAFUT AL-FALASIFAH) A CONTRIBUTION TO THE HISTORY OF MUSLIM PHILOSOPHY." Ar-Raniry, International Journal of Islamic Studies 4, no. 1 (2017): 117. http://dx.doi.org/10.20859/jar.v4i1.129.
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<p>It is not the physical world consist in itself as to what reality is, but proof of ultimate reality. Reality does not change by changing the process rather attributable quality named from A to B or This to that but essence remains the same. Process in metaphysics has two inseparable parts according to philosophers, cause and effect, which in any case intrinsic to every event coming into being. Denying either one makes impossibility of event. Once cause with all necessary condition fulfilled, cannot delay its effect by necessity, which is the sole premise with philosophers to assume worlds pre-eternity. On the contrary, according to Islamic theologians, it is not necessary and condition for event to have causal connection and it is possible to delay effect in presence of cause also and this is possible in conventional as well as rational and reasoning level. The central issue rose by Imam Al-Gazali (rahmatullahali) in his `Tahafut Al-falasifa concerning the world’s pre-eternity rotate around the cause and effect. He showed the incoherence of arguments posed by philosophers and proposed that it’s possible to delay the effect. Now, after 800 years, creation already unveiled mysteries in the form, which both the parties (Philosophers and theologians) did not know. However, who won the debate over world’s pre-eternity is still open. This paper will try to fill that gap by attempting direct discussion of Tahafut Al-falasifa on the issue of world pre-eternity, considering cause and effect as central debate and will show that what Imam Al-Gazali (rahmatullahali) proposed was correct: The delay in effect with cause is possible. This will be a contribution to the Islamic theology collecting physical facts from science, which anyhow reached to the same level where it meets metaphysics. This will be the latest debate on the issue, and provide new insights on some of core results of scientific theories, which are not considered yet.</p>
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VALLIER, KEVIN. "Production, Distribution, and J. S. Mill." Utilitas 22, no. 2 (2010): 103–25. http://dx.doi.org/10.1017/s0953820810000038.
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J. S. Mill's role as a transitional figure between classical and egalitarian liberalism can be partly explained by developments in his often unappreciated economic views. Specifically, I argue that Mill's separation of economic production and distribution had an important effect on his political theory. Mill made two distinctions between economic production and the distribution of wealth. I argue that these separations helped lead Mill to abandon the wages-fund doctrine and adopt a more favorable view of organized labor. I also show how Mill's developments impacted later philosophers, economists, and historians. Understanding the relationship between Mill's political theory and economic theory does not only matter for Mill scholarship, however. Contemporary philosophers often ignore the economic views of their predecessors. I argue that paying insufficient attention to historical political philosophers' economic ideas obscures significant motivations for their political views.
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Reimer, Robert. "Perceiving causality in action." Synthese 199, no. 5-6 (2021): 14201–21. http://dx.doi.org/10.1007/s11229-021-03417-9.
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AbstractDavid Hume and other philosophers doubt that causality can be perceived directly. Instead, observers become aware of it through inference based on the perception of the two events constituting cause and effect of the causal relation. However, Hume and the other philosophers primarily consider causal relations in which one object triggers a motion or change in another. In this paper, I will argue against Hume’s assumption by distinguishing a kind of causal relations in which an agent is controlling the motion or change of an object. I will call this kind of causal relations ‘causation-as-control’. In instances of causation-as-control, the observer does not become aware of the causality through inference based on the perception of two events (cause and effect). Rather, she perceives the two events directly and without further inference as cause and effect of a causal relation, and, therefore, the causality at work.
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Hull, David L. "Studying the Study of Science Scientifically." Perspectives on Science 6, no. 3 (1998): 209–31. http://dx.doi.org/10.1162/posc_a_00549.
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Testing the claims that scientists make is extremely difficult. Testing the claims that philosophers of science make about science is even more difficult, difficult but not impossible. I discuss three efforts at testing the sorts of claims that philosophers of science make about science: the influence of scientists’ age on the alacrity with which they accept new views, the effect of birth order on the sorts of contributions that scientists make, and the role of novel predictions in the acceptance of new scientific views. Without attempting to test philosophical claims, it is difficult to know what they mean.
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Guryanov, Ilya G. "Platonic tradition and Early Modern theory of epidemics." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 15, no. 2 (2021): 745–71. http://dx.doi.org/10.25205/1995-4328-2021-15-2-745-771.
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Most of the studies on the history of medicine, pay special attention to how the plague epidemics in 14th–16th centuries had changed the medical theory and practice. In the medical discourse, those epidemics helped to shape the “epistemology of particulars (particularia)” which contrast with the scholastic epistemology dealing with the search of universal causes. Marsilio Ficino, one of the most influential natural philosophers of the Renaissance, combines scholastic medicine and philosophy of ancient authors in order to develop his theory of epidemics in the treatises Consilio contra la pestilentia and De vita. He identifies the external and internal causes of plague and describes ways to combat the disease. The external cause is the constellations of planets which cause putrid exhalation in certain territories that is an example of conventional scholastic epistemology dealing with mass diseases. The internal cause is identified with the inability of the body to resist the disease “from within”. The main focus of my paper is the argument that, according to Ficino, philosophers have a special ability to resist disease “from within”. The figure of Socrates and his ability to withstand the Plague of Athens allows Ficino to formulate a new take on epidemics which falls within the scope of “epistemology of particulars”. From the historical point of view, the novelty of my approach comes from the fact that I trace the source of Ficino’s knowledge about Socrates’ disease resistance ability to Noct. Att. 2.1. of Aulus Gellius. Ficino’s natural philosophy suggests that a philosopher from their very birth is “by nature” predisposed to philosophical contemplation, therefore the realization of their vital destination through multiple sympathetic connections affects all levels of the universe. Ficino’s doctrine has a social and political dimension since a philosopher (i.e. a platonist), attracting positive astral influences, levels the effect of negative “heavenly” causes of mass diseases and thus benefits all people around him. Thus, the practice of philosophy (i.e. Platonism in Ficino’s interpretation) during epidemics is not simply a form of leisure time or private activity for a philosopher but a form of concern for public health. The paper also offers a commented Russian translation of chapters 1–2, with the Proem, of Ficino’s treatise Consilio contra la pestilentia.
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QUICK, TOM. "A capital Scot: microscopes and museums in Robert E. Grant's zoology (1815–1840)." British Journal for the History of Science 49, no. 2 (2016): 173–204. http://dx.doi.org/10.1017/s0007087416000364.
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AbstractEarly nineteenth-century zoology in Britain has been characterized as determined by the ideological concerns of its proponents. Taking the zoologist Robert E. Grant as an exemplary figure in this regard, this article offers a differently nuanced account of the conditions under which natural-philosophical knowledge concerning animal life was established in post-Napoleonic Britain. Whilst acknowledging the ideological import of concepts such as force and law, it points to an additional set of concerns amongst natural philosophers – that of appropriate tool use in investigation. Grant's studies in his native Edinburgh relied heavily on the use of microscopes. On his arrival in London, however, he entered a culture in which a different set of objects – museum specimens – held greater persuasive power. This article relates changes in Grant's ideas and practices to the uneven emphases on microscopic and museological evidence amongst European, Scottish and English natural philosophers at this time. In so doing, it identifies the reliance of London-based natural philosophers on museology as constituting a limiting effect on the kinds of claim that Grant sought to make regarding the nature of life.
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Hawthorne, Susan C. C., Ramona C. Ilea, and Monica “Mo” Janzen. "Engaged Philosophy: Showcasing Philosophers-Activists Working with the Media, Community Groups, Political Groups, Prisons, and Students." Essays in Philosophy 21, no. 1 (2020): 109–19. http://dx.doi.org/10.5840/eip2020211/27.
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By drawing on a selection of interviews from the website Engaged Philosophy, this paper highlights the work of philosopher-activists within their classrooms and communities. These philosophers have stepped out of the ivory towers and work directly with media, community and political groups, people in prison; or they encourage their students to engage in activist projects. The variety of approaches presented here shows the many ways philosophically inspired activism can give voice to those who are marginalized, shine a light on injustices, expose the root of social problems, and empower others to seek solutions. This work shows the relevance of philosophy to practical problems and the powerful effects it can have in the world.
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Cataldo, Peter J. "Woodward, P.A., editor. The Doctrine of Double Effect: Philosophers Debate a Controversial Moral Principle." National Catholic Bioethics Quarterly 4, no. 2 (2004): 434–36. http://dx.doi.org/10.5840/ncbq20044261.
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Stone, Peter. "Three arguments for lotteries." Social Science Information 49, no. 2 (2010): 147–63. http://dx.doi.org/10.1177/0539018409359362.
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Philosophers and social scientists have offered a variety of arguments for making certain types of decisions by lot. This paper examines three such arguments. These arguments identify indeterminacy, fairness and incentive effects as the major reasons for using lotteries to make decisions. These arguments are central to Jon Elster’s study of lottery use, Solomonic judgments (1989), and so the paper focuses upon their treatment in this work. Upon closer examination, all three arguments have the same basic structure, in that they appeal to a single effect lotteries can have — a sanitizing effect. Lotteries have this effect because they make possible decision-making that makes no use of reasons, whether good or bad. All arguments for or against decision-making by lot must ultimately appeal to this effect.
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Rubtsov, Alexander. "Philosophy for Millions and Millions of Philosophers." Chelovek 32, no. 4 (2021): 91. http://dx.doi.org/10.31857/s023620070016689-4.
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In the article, the relationship between the highest professional specialization of philosophy and its involvement in the realities of everyday life consciousness, collective and individual, are considered. Karl Jaspers defines philosophy precisely through the natural need and ability of human being as such, from the piercing questions of children to the revelations of anomalous geniuses. Great philosophers only concentrate this sleeping ability in a person to see the world directly and every time anew. Rightly considered the most closed type of intellectual activity, philosophy at the same time provides examples of live communication and direct appeal to people and society. The fact that each of us is the bearer of philosophical ideas (whether we are aware of it or not) leads to the problem of ideology. By analogy with the constitution of the political by Carl Schmitt through the opposition &quot;friend — enemy&quot;, ideology is constituted by the opposition of &quot;faith — knowledge&quot; in a single continuum between the poles of &quot;almost religion&quot; and &quot;almost philosophy&quot;. If ideology asserts the non-obvious as obvious, then the mission of philosophy is a systematic criticism of the obvious. This conflict manifests itself both in society and in the consciousness of an individual. The classic understanding of ideology as a purely external manipulation (“consciousness for the Other”) is challenged by the presence in the consciousness of the individual subject of “internal dialogue” and “internal speech” with the effects of ideological work and ideological struggle with oneself (the individual as a micromodel of society and the state). Postmodern all the more accentuates the non-professional dimension of philosophy by rejecting the schemes of progress and hierarchy, the logic of binary oppositions, including high and low, center and marginal, specialized and amateur. The ability to reflect is the most important feature of a sovereign personality in its resistance to the &quot;penetrating&quot; ideology and new mythology, degrading to intellectual barbarism and political savagery.
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Burnett, Charles. "Agency and Effect in the Astrology of Abū Maʿshar of Balkh (Albumasar)". Oriens 47, № 3-4 (2019): 348–64. http://dx.doi.org/10.1163/18778372-04800100.
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Abstract The aim of this paper is to show how the ninth-century astrologer, Abū Maʿshar Jaʿfar b. Muḥammad b. ʿUmar al-Balkhī, accounted for generation, corruption and change in the sublunary world. He sides with the philosophers against the astrologers and takes as his principal source the Peripatetic tradition. He shows that it is the movements of the heavenly bodies, rather than their elemental qualities, that are responsible for all elemental changes, and that these changes ‘result from,’ or follow naturally from, those movements rather than are caused by them.
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Shehata Hussein, Mohamed Ahmed. "Verbal Issues and Its Effect in Controlling the Scientific Mentality and Fundamentalist Controversy." Economics, Law and Policy 3, no. 1 (2020): p79. http://dx.doi.org/10.22158/elp.v3n1p79.
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The main research themes are: 1) The first requirement: definition of the verbal issue and its problems and diversity: a) Definition of the Verbal Case and its Importance; b) Problems of Reconciliation and Explanation between Philosophers and Speakers; c) the diversity of the verbal case. 2) The second demand: control the scientific mindset and fundamentalist controversy: a) the issue of knowledge and Almsdq; b) the ten categories; c) the issue of science between demonstration and justification. 3) Conclusion and recommendations. 4) Sources and references.
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Fekolli, Jetmira, and Saimir Fekolli. "A Review of Thomas Hobbes and John Locke, Their Effect on Today’s World." Interdisciplinary Journal of Research and Development 10, no. 2 (2023): 1. http://dx.doi.org/10.56345/ijrdv10n201.
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Though they differ in many ways, John Locke and Thomas Hobbes are both philosophers that in multiple ways, have contributed to modern philosophy. Today, their contribution to many well-known political issues such as the state of human nature, natural law, social contract, conflict, and civil society just to list a few, are common knowledge. This essay discourses their views, its impact on either or both themselves and the masses, and the criticisms it evoked.
 
 Received: 05 May 2022 / Accepted: 17 June 2023 / Published: 23 July 2023
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Campbell, Anthony. "Hidden Assumptions and the Placebo Effect." Acupuncture in Medicine 27, no. 2 (2009): 68–69. http://dx.doi.org/10.1136/aim.2009.000711.
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Whether, or how far, acupuncture effects can be explained as due to the placebo response is clearly an important issue, but there is an underlying philosophical assumption implicit in much of the debate, which is often ignored. Much of the argument is cast in terms which suggest that there is an immaterial mind hovering above the brain and giving rise to spurious effects. This model derives from Cartesian dualism which would probably be rejected by nearly all those involved, but it is characteristic of “folk psychology” and seems to have an unconscious influence on much of the terminology that is used. The majority of philosophers today reject dualism and this is also the dominant trend in science. Placebo effects, on this view, must be brain effects. It is important for modern acupuncture practitioners to keep this in mind when reading research on the placebo question.
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BOICHENKO, Mykhailo. "Plurality of Hryhorii Skovoroda`s philosophical practices in the modern reading." Filosofska dumka (Philosophical Thought) -, no. 2 (2023): 117–31. http://dx.doi.org/10.15407/fd2023.02.117.
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Hryhorii Skovoroda's philosophy is distinguished by a variety of interests and a combination of different genres of the embodiment of philosophical ideas. Skovoroda's philosophical views were reflected in his various life practices in different ways. And yet these different practices harmoniously support each other, ensuring the successful integral self-support of Hryhorii Skovoroda both as a philosopher and as a person. He highly valued the importance of practice for human improvement, but did not develop a special concept of practice of his own. Since Skovoroda himself did not clearly distinguish different types of practices, it is necessary to reconstruct them based on modern ideas about possible philosophical practices. Among the various types of philosophical practices, which are distinguished by modern philosophy and some signs of which can be found in the life and work of Hryhorii Skovoroda, the following were found: practices similar to avoiding metanarratives; practices similar to deconstruction; practices of metaphorization; informational diet practices; improvisation practices; practices of avoiding the effects of the society of the spectacle; spiritual self-reference practices; critical thinking practices; social networking practices. The article attempts a reverse theoretical reconstruction of Hryhorii Skovoroda's philosophical practices. That is, from the standpoint of modern philosophical concepts, the meaning of those life practices that Hryhorii Skovoroda adhered to when he embodied his philosophical views in his actions, mostly without unnecessary declarations, has been partially reconstructed. Skovoroda's practical philosophy was not built by him as a theoretical system, although his life clearly shows the coherence of various life practices. All the practices followed by Hryhorii Skovoroda were fundamentally philosophical – he lived like a philosopher and approached everything like a philosopher, with a philosophical heart and a philosophical head. There were many of these practices, and this article mentions only some of them, namely those that seem significant to us today in the light of the later development of European philosophy – as we know it to this day. It is quite likely that other philosophers of our time, and even more so philosophers of the future, will see in Skovoroda's philosophical life also other various practices.
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Berkman, John. "The Doctrine of Double Effect: Philosophers Debate a Controversial Moral Principle ed. by P. A. Woodward." Thomist: A Speculative Quarterly Review 67, no. 1 (2003): 149–52. http://dx.doi.org/10.1353/tho.2003.0046.
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Tamza, Fristia Berdian. "Prison Penalty In Providing A Determination Effect For Criminal Actions Of Corruption." Corruptio 3, no. 2 (2022): 87–100. http://dx.doi.org/10.25041/corruptio.v3i2.2736.
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The case of corruption as a phenomenon of deviation from social, cultural, social and state life has many scientists and philosophers who study and criticize it. One of the world's famous philosophers is Aristotle who has formulated what he calls moral corruption. Moral corruption refers to various forms of constitution that have deviated, so that the rulers of the regime are included in the democratic system, no longer led by law, but no longer serving themselves. The problem in this research is How Effectiveness of Imprisonment for Criminal Acts of Corruption is? and Does Imprisonment Can Have a Deterrent Effect for Perpetrators of Criminal Acts of Corruption? This paper is a normative legal research. This normative legal research method is used because the approach in this paper is carried out by means of a case approach and a statute approach. The prison sentence is threatened for someone who has committed a crime. Imprisonment itself: life imprisonment and temporary imprisonment or imprisonment for a certain time. The temporary prison sentence is a minimum of one day and a maximum of fifteen years, however, the temporary imprisonment may be imposed for twenty years if the crime committed by a person is punishable by death or life imprisonment, or is threatened with imprisonment of 20 (twenty) years or if there is a combination of several criminal acts (samenlop) Should the perpetrators of criminal acts of corruption deserve the death penalty, because being given the death penalty will provide a deterrent effect and also be a lesson for others not to do the same thing (corruption). in general, almost no judges impose the death penalty because it is associated with aggravating or mitigating reasons and the mitigating factor is far more dominant in terms of the highest sentence limit, education, and others.
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Rahman, Hamidur. "Revisiting the Aged-based Educational Ideas of Plato." International Journal of Arts and Humanities Studies 3, no. 3 (2023): 01–07. http://dx.doi.org/10.32996/ijahs.2023.3.3.1.
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Education is crucial to the overall development of all communities. Since the early days of Greek philosophy, philosophers have made significant contributions to the advancement of education for both individuals and the states. Greek philosophers, notably Plato, emphasized the importance and relevance of education for his conceptual ideal state. His educational ideas were rooted in his philosophy, notably idealism, and it continues to have a great effect, particularly on education. Idealism focuses on ideas and believes that genuine knowledge can be found in the ideas’ world. His age-based educational system advocates both public education and equal access. The purpose of this paper is to revisit his educational ideas in depth and have a better understanding of them in terms of contemporary education. This paper adopts an analytical strategy to achieve its purposes, and it maintains, based on secondary evidence, that the features of the educational ideas of Plato are truly pertinent and might be applied to contemporary education after appropriate integration.
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Antony, Louise. "Politics, Words, and Concepts: On the Impossibility and Undesirability of ‘Amelioration’." Royal Institute of Philosophy Supplement 95 (May 2024): 47–61. http://dx.doi.org/10.1017/s1358246124000092.
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AbstractRecently, several philosophers have argued that there is a political necessity to alter certain important concepts, such as WOMAN, in order to give us better tools to understand and change oppressive conditions. I argue that conceptual change of this sort is impossible. But I also argue that it is politically unnecessary – we can effect progressive change using the same old concepts we've always had.
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Forycki, Maciej. "A new education of women. Denis Diderot’s anatomy course project for young noble women." Biuletyn Historii Wychowania, no. 29 (February 4, 2019): 7–14. http://dx.doi.org/10.14746/bhw.2013.29.1.
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A new education of women. Denis Diderot’s anatomy course project for young noble women.Denis Diderot (1713–1784) explained how women’s education should be different than before. A woman should be considered a citizen, Diderot demanded placing primary social importance on her domestic activity. An interesting feature of this new approach to education of women was to include an anatomy course in their personal development. Denis Diderot did not devote a separate tractate to the issue of women’s education, nor did he write a concise curriculum in anatomy. However, the remarks scattered among various texts by the philosopher concerning that innovative concept allow us not only to reconstruct a fairly cohesive draft of an anatomy course for girls, but also superbly illustrate Diderot’s commitment to realization of his own ideas. Secondly, we need to consider the activities of one Ms. Biheron – the organizer of public anatomy courses – which exerted, as we will see, a huge influence on Diderot’s conviction of the need to incorporate such courses in women’s education. In the last part of the discourse, the involvement of the French philosopher in the educational reforms of Catherine II should be noted. The analysis of Diderot’s texts on education clearly indicates that the philosopher put a strong emphasis on changes in the methods of teaching women. As the director of St. Petersburg facility for girls he managed to partially put his project into effect. Of course, for French philosophers – blind to Russian realities – the unquestionable success of Diderot’s anatomy course might be another argument for the proclamation of the view that Catherine II realized in her country the postulates of the Enlightenment.
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REEM, Jong-sik. "Biomedical Ethics and Ethical Theories." Korean Journal of Medical Ethics 1, no. 1 (1998): 1–20. http://dx.doi.org/10.35301/ksme.1998.1.1.1.
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By the mid-1960s, there has been a consensus among English-speaking philosophers as to the role of philosophy: Analytic philosophers and logical positivists widely agreed that philosophy has nothing to say about practical moral issues. However, moral philosophers began to recognize their role in diverse fields; in particular, medicine and health-care. They saw the need for ethical theories in providing directions for moral judgment and conduct, and they started to propose ethical theories for solving practical moral problems. This paper provides an introduction both to the role of theories in biomedical ethics and the way applying them to specific moral issues. I will begin by presenting a brief description of the historical circumstances that gave rise to biomedical ethics as a distinct philosophical movement. With this historical backdrop, I will focus on the role of ethical theories, by introducing Ruth Macklin and R. M. Hare replies to the skeptics. I will then proceed to the applications of ethical theories to specific cases. First, I will clarify the competing ethical theories in the field of medical ethics; for example, utilitarianism (act-utilitarianism, rule-utilitarianism, preference utilitarianism), W. D. Ross theory of prima facie duty, and the principle of double effect. Then, I will introduce landmark euthanasia cases such as the Karen Quinlan case, the Baby Jane Doe case, the Elizabeth Bouvia case and the Dr. Jack Kevorkian case. Finally, I will turn my attention to the way in which these ethical theories can be applied.
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Spellman, Barbara A. "Acting as Intuitive Scientists: Contingency Judgments Are Made While Controlling for Alternative Potential Causes." Psychological Science 7, no. 6 (1996): 337–42. http://dx.doi.org/10.1111/j.1467-9280.1996.tb00385.x.
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In judging the efficacy of multiple causes of an effect, human performance has been found to deviate from the “normative”Δ P contingency rule However, in cases of multiple causes, that rule might not be normative, scientists and philosophers, for example, know that when judging a potential cause, one must control for all other potential causes. In an experiment in which they were shown trial-by-trial effects of two potential causes (which sometimes covaried), subjects used conditional rather than unconditional contingencies to rate the efficacy of the causes. A conditional contingency analysis may explain various “nonnormative” cue-integration effects (e.g., discounting) found in the literature and is relevant to how people unravel Simpson's paradox.
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Michael Nnaemeka Ajemba. "Bureaucracy in business organizations." World Journal of Advanced Research and Reviews 16, no. 1 (2022): 572–74. http://dx.doi.org/10.30574/wjarr.2022.16.1.1061.
Texte intégralRésumé :
Bureaucracy describes a sophisticated organization with nested rules and procedures. Decision making is slowed down by the systems and procedures that have been successfully implemented. They are made to keep the organization under control and in uniformity. This paper discussed the effect of bureaucracy on business organizations, examined the views of some notable philosophers on bureaucracy and ways to improve businesses that practice bureaucracy to make them more efficient and profitable.
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Popov, Evgeniy A., and Natalya A. Sterlyadeva. "A few words about the Constitution: philosophers are denied." Russian Journal of Legal Studies (Moscow) 7, no. 2 (2020): 15–21. http://dx.doi.org/10.17816/rjls39487.
Texte intégralRésumé :
The article reveals the possibilities of cooperation between philosophers and lawyers in various interpretations of the Constitution as the basic law of the state and constitutionalism as aphilosophical and legal doctrine. The authors address the complex issues of interpretation of legal concepts, as well as the experience of philosophical reflection in the consideration of legal phenomena and processes. For this purpose, in particular, dissertations devoted to global constitutionalism and the Constitution of Russia as afactor of preservation of traditional values and norms of the Russian society are analyzed. The authors of the article emphasize that both theses were not supported by the Higher Attestation Commission, but they can be regarded as anew scientific direction in the interdisciplinary interaction of philosophy and law. The authors explore the Constitution and constitutionalism in aphilosophical way: not as normative legal acts, but as sociocultural phenomena, the development of which is associated withthe traditions and customs of culture, ideology, and philosophy of the state and statehood. The problem of narrow places of understanding of constitutional meanings is indicated in the material. This problem can be solved only in cooperation of various fields of knowledge, philosophical and legal first and foremost. Such interaction has some advantages: 1) it allows one to identify the dominant value in the regulation of social relations; 2) it minimizes the effects of errors in the interpretation of specific rules of law and improving the law enforcement practice;3) it provides an empirical experience understanding of the law; 4) it reveals the features of legal life and society through the prism of axiologicalnormative system of culture, etc. Thus, the article focuses on the significant theoretical and methodological role of philosophical knowledge in the reinterpretation of constitutional meanings.
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Ott, Walter. "Locke and the Real Problem of Causation." Locke Studies 15 (December 31, 2015): 53–77. http://dx.doi.org/10.5206/ls.2015.678.
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 Any number of problems about causation emerge when one puts Locke into contact with other philosophers such as Hume. But Locke’s real problem with causation is internal to his view. It is very simple: Chapter xxvi of Book II of the Essay is entitled ‘Of Cause and Effect, and other Relations’. Yet Locke has just finished explaining that relations are not real. So causation is not real.
 
 
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Boyle, Matthew. "Active Belief." Canadian Journal of Philosophy Supplementary Volume 35 (2009): 119–47. http://dx.doi.org/10.1080/00455091.2009.10717646.
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The man who changes his mind, in response to evidence of the truth of a proposition, does not act upon himself; nor does he bring about an effect.- Hampshire (1965, 100)A point of persistent controversy in recent philosophical discussions of belief concerns whether we can exercise some sort of agential control over what we believe. On the one hand, the idea that we have some kind of discretion over what we believe has appealed to philosophers working in several areas. This idea has been invoked, for instance, to characterize the basic difference between rational and non-rational cognition, to account for our epistemic responsibility for what we believe, and to explain how we are able, normally, to say what we presently believe without relying on self-observation or inference. On the other hand, most contemporary philosophers agree that, in one significant sense, what we believe is not up to us: we cannot simply believe “at will,” and, although what we wish were so can influence what we believe to be so, this influence hardly amounts to a form of control or agency.
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Dvorak, S. "Questions of the effect of the law in the views of the philosophers of ancient Greece and ancient Rome." Analytical and Comparative Jurisprudence, no. 1 (March 20, 2024): 38–42. http://dx.doi.org/10.24144/2788-6018.2024.01.5.
Texte intégralRésumé :
In the work, the author analyzed the ideas of the philosophers of Ancient Greece and Ancient Rome, in which the first ideas about law, its operation and effectiveness were formed. It was noted that the historical doctrinal analysis of law is an important method of studying law, which allows studying legal institutions and processes, on the one hand - in the sequence in which they arose, developed and changed each other, and, on the other hand - how they were perceived and understood what place they occupied in the history of legal thought.The current state of scientific understanding of the specified category is a consequence of the long-term formation of a multifaceted worldview perception of the specified phenomenon, which developed historically. Therefore, the answer to the question: how and when the category «action of law» arises, as it was perceived by thinkers and philosophers of the past, is mandatory for research in legal science, since, using the historical-legal method of scientific knowledge in combination with the method of logical analysis, we have the opportunity to follow important changes in the legal doctrine, its certain improvement, to analyze for ourselves the existing legal ideas about the operation of the law and to use them in the practical plane. Based on the analysis of the views of philosophers (Socrates, Plato, Aristotle, Seneca, Cicero, etc.), the conclusions were drawn that: 1) in the ideas of the thinkers of Ancient Greece and Rome, the effect of law has not yet received its categorical distinction, while at the same time, they present the characteristics of law , which are provided from the point of view of the process and consequences of its spread to the territory of the respective state and to the population living there; 2) the teachings of antiquity about the state and the law were based on idealistic concepts of eternal justice, and the issue of its achievement and provision through the proper operation of the law had a secondary character; 3) significant attention in the views of thinkers was paid to natural law, and the question of the effectiveness of law mainly concerned positive (written) law, as such, which ensures the inviolability of the laws of nature by society and individuals; 4) legal ideas of thinkers laid not only the worldview basis for understanding the operation of law, but also influenced the further development of: a) worldview perception of law as an activity-oriented phenomenon; b) scientific knowledge of law as a functional phenomenon endowed with a set of regularities.
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Gallagher, Shaun. "CONSCIOUSNESS AND FREE WILL." DANISH YEARBOOK OF PHILOSOPHY 39, no. 1 (2004): 7–16. http://dx.doi.org/10.1163/24689300_0390102.
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I argue against epiphenomenalist views that consciousness is part of and has an effect on the system in which action is generated. Those who deny free will based on recent results in neuroscience are looking for it at the wrong level of explanation. Free will is not about subpersonal neuronal processes, muscular activation, or basic bodily movements, but about contextualized actions in a system that is larger than many contemporary philosophers of mind, psychologists, and neuroscientists consider.
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Mazur, Jan, and Abraham Kome. "THE ISSUE OF THE RELIGIOUS DIMENSION OF HUMAN NATURE." Scientific Journal of Polonia University 37, no. 6 (2020): 54–62. http://dx.doi.org/10.23856/3705.
Texte intégralRésumé :
This text is an attempt to answer the question of whether human nature needs religion. The author begins by presenting two concepts that are key in this discourse. These are the terms: religion and human nature. Then he undertakes an analysis of the problem, referring to the thoughts of religious experts: Rudolf Otto and Mircea Eliade and the philosopher Max Scheler. The subject of reflection is the definition of man as 'homo religiosus'.
 Questioning God's existence has a negative effect on human nature. This situation is illustrated by the views of two known philosophers, existentialists - Friedrich Nietzsche and Jean-Paul Sartre. Their vision of the world was marked by unbelief in God.
 Life experience teaches that human nature strives for transcendent reality, longs for God. Any departure from this tendency does not, however, invalidate the religious nature of man, but certainly falsifies it. It results in the conversion of an authentic sacrum into its substitutes.
 In conclusion, the author draws attention to the mystery of man and God, which should be recognized. It is only in this perspective that the problem indicated in the title can be considered. The inspiration for such thinking is the famous phrase of Saint Augustine of Hippo: 'The human soul is restless until it rests in God'.
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Olberding, Amy. "Looking Philosophical: Stuff, Stereotypes, and Self‐Presentation." Hypatia 30, no. 4 (2015): 692–707. http://dx.doi.org/10.1111/hypa.12181.
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Self‐presentation is a complex phenomenon through which individuals present themselves in performance of social roles. The success of such performances rests not just on how well a performer fulfills expectations regarding the role she would play, but on whether observers find her convincing. I focus on how self‐presentation entails making use of material environment and objects: One may “dress for the part” and employ props that suit a desired role. However, regardless of dress or props, one can nonetheless fail to “look the part” owing to expectations informed by biases patterned along commonplace social stereotypes. Using the social role of philosopher as my example, I analyze how the stereotype attached to this role carries implications for how demographically under‐represented philosophers may self‐present, specifically with regard to dress and decoration. I look, in particular, to the alienation from one's material environment that may follow on the frustration of self‐presentation through bias. One pernicious effect of bias, I argue, is the power it has to deform and distort its target's relation to her physical setting and objects. Where comfort and ease in one's material environment can be a significant ethico‐aesthetic good, bias can inhibit access to, and enjoyment of, this good.
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MIZRAHI, MOTI. "If analytic philosophy of religion is sick, can it be cured?" Religious Studies 56, no. 4 (2019): 558–77. http://dx.doi.org/10.1017/s0034412518000902.
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AbstractIn this article, I argue that, if ‘the overrepresentation of Christian theists in analytic philosophy of religion is unhealthy for the field, since they would be too much influenced by prior beliefs when evaluating religious arguments’ (De Cruz & De Smedt (2016), 119), then a first step towards a potential remedy is this: analytic philosophers of religion need to restructure their analytical tasks. For one way to mitigate the effects of confirmation bias, which may be influencing how analytic philosophers of religion evaluate arguments in Analytical Philosophy of Religion (APR), is to consider other points of view. Applied to APR, this means considering religious beliefs, questions, and arguments couched in non-Christian terms. In this article, I focus on Islam in particular. My aim is to show that Islam is a fertile ground of philosophical questions and arguments for analytic philosophers of religion to engage with. Engaging with questions and arguments couched in non-Christian terms would help make work in APR more diverse and inclusive of religions other than Christianity, which in turn would also be a first step towards attracting non-Christians to APR.
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Krasnodębski, Mikołaj. "Polish realistic philosophy of the twentieth century and its educational implications." Filosofiya osvity. Philosophy of Education 27, no. 1 (2021): 98–123. http://dx.doi.org/10.31874/2309-1606-2021-27-1-6.
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Polish Thomism has developed an original philosophy of education and pedagogy (Stefan Kunowski, Jacek Woroniecki, Feliks Wojciech Bednarski, Mieczysław Gogacz and others), which correspond to particular varieties of this philosophy. In traditional thomism emphasis is placed on education of virtue. In exsistential Thomism philosophers focus on “becoming a man”, to achieve full humanity, and in consistent Thomism philosophers focus on the effect of education and the issues of personal relationships and standards of education. Thomistic Pedagogy is the study of the choices in the principles of education. That’s why M. Gogacz believes that „there is only the philosophical education”. On the basis of recent studies in this field I carried away the impression that classic division designated by Plato's philosophy (idealism) and Aristotle (realism), can also be adopted for the purposes in the classification of education and upbringing theory. Through the analysis on idealistic and realistic anthropology and ethics I have attempted to show that a realistic paideia is still current and should be re-read. Novelty of this work is to "enter" the existing among pedagogues and philosophers standards of education into a specified philosophy of esse and resulting from it philosophy of man and ethics focused on protecting people and the theory of speech of the heart (sermo cordis). In my opinion, this is an innovative approach to the education and philosophy of education, and pedagogical implications arising from the so-understood recognition of man, his cognition and behavior may prove to befruitful on the pedagogical and educational level. All that is required by realism at the level of education are proper arrangements among educational strategies and the determination of who is a man.
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KOEHL, ANDREW. "On blanket statements about the epistemic effects of religious diversity." Religious Studies 41, no. 4 (2005): 395–414. http://dx.doi.org/10.1017/s003441250500778x.
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Religious diversity poses a challenge to the view that exclusive religious beliefs can be justified and warranted. Equally upright and thoughtful people who appear to possess similarly well-grounded and coherent systems of belief, come up with irreconcilable religious views. The content of religious beliefs also seems unduly dependent upon culture, and no one religion has been shown to be more transformative than the others. Philosophers have recently made at least three kinds of claims about the effects of diversity on exclusive religious beliefs, and five kinds of claims about the proper effect of diversity on exclusivists themselves. Since there are numerous factors that can influence the epistemic impact of religious diversity on exclusive beliefs, each kind of blanket pronouncement made about the epistemic effects of religious diversity is inadequate.
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Stolberg, Michael. "John Locke’s “New Method of Making Common-Place-Books”: Tradition, Innovation and Epistemic Effects." Early Science and Medicine 19, no. 5 (2014): 448–70. http://dx.doi.org/10.1163/15733823-00195p04.
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In 1676, the English physician and philosopher John Locke published a new method of commonplacing. He had developed this method and, in particular, a new approach to organizing and indexing the entries, in the course of 25 years of personal note-taking and it proved quite influential. This paper presents the three major approaches to commonplacing as practiced by physicians and other scholars before Locke – the systematic or textbook approach, the alphabetical approach and the sequential or index-based approach – and it analyzes the ways in which Locke himself applied them in his own commonplace books. In comparison with established approaches, his new method offered a maximum degree of flexibility while facilitating the later retrieval of notes and minimising waste of space and paper. Thanks to these features, it was particularly well suited for physicians and natural philosophers who were interested in the infinite variety of natural particulars rather than in elegant quotes on a very limited set of classical topics. In conclusion, the potential epistemic impact of commonplacing on early modern medicine and natural philosophy is discussed, in particular its importance for contemporary debates about species and disease entities and for the emergence of the notion of “facts.”
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Kirichenko, Alexander. "Asinus Philosophans : Platonic Philosophy and the Prologue to Apuleius' Golden Ass." Mnemosyne 61, no. 1 (2008): 89–107. http://dx.doi.org/10.1163/156852507x169636.
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AbstractThis article offers a new interpretation of the role of philosophy in Apuleius' Golden Ass. Its main contention is that references to philosophers and philosophical texts in the novel are neither gratuitous nor are they meant to imbue the text with a deep allegorical meaning; on the contrary, they are invariably used to enhance the novel's comic effect and thus, paradoxically, serve to warn the reader against the temptation to read the novel as a straightforward philosophical allegory. Particular attention is paid to the novel's prologue, which is shown to anticipate this overall tendency.
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McBrayer, Gregory A., and Waseem El-Rayes. "Al-Ghazālī’s Moderation in Belief." American Journal of Islam and Society 32, no. 4 (2015): 117–20. http://dx.doi.org/10.35632/ajis.v32i4.1010.
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Al-Ghazali (Abu Hamid Muhammad ibn Muhammad al-Tusi al-Ghazali,1058-1111) is one of the most important thinkers in the history of Islamic andArabic thought. He lived and wrote at the height of the intellectual ferment ofIslam. Originally from Tus (in modern day Iran), he traveled extensivelythroughout the Muslim world. Al-Ghazali was a leading religious intellectualduring his lifetime; he was a jurist (faqīh), a theologian (mutakallim), as wellas a Sufi. Three of his most famous works are: The Incoherence of the Philosophers,Deliverer from Error, and Revivification of the Religious Sciences. Thefirst work contains al-Ghazali’s famous and devastating attack on philosophy,and while it deals in large measure with theology and theological claims, it isprincipally a refutative work. In this book, al-Ghazali investigates philosophicaldoctrines and criticizes philosophers for holding many heretical opinions,especially for three blasphemous views that are deserving of death: the beliefin the pre-eternity of the world (in effect denying God’s creation of the world),the denial of God’s knowledge of particulars, and the denial of the resurrectionof bodies and their assembly at the Day of Judgment. This work is largely ...
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HÄYRY, MATTI. "Causation, Responsibility, and Harm: How the Discursive Shift from Law and Ethics to Social Justice Sealed the Plight of Nonhuman Animals." Cambridge Quarterly of Healthcare Ethics 29, no. 2 (2020): 246–67. http://dx.doi.org/10.1017/s096318011900104x.
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AbstractMoral and political philosophers no longer condemn harm inflicted on nonhuman animals as self-evidently as they did when animal welfare and animal rights advocacy was at the forefront in the 1980s, and sentience, suffering, species-typical behavior, and personhood were the basic concepts of the discussion. The article shows this by comparing the determination with which societies seek responsibility for human harm to the relative indifference with which law and morality react to nonhuman harm. When harm is inflicted on humans, policies concerning negligence and duty of care and principles such as the ‘but for’ rule and the doctrine of double effect are easily introduced. When harm is inflicted on nonhumans, this does not happen, at least not any more. As an explanation for the changed situation, the article offers a shift in discussion and its basic terminology. Simple ethical considerations supported the case for nonhuman animals, but many philosophers moved on to debate different views on political justice instead. This allowed the creation of many conflicting views that are justifiable on their own presuppositions. In the absence of a shared foundation, this fragments the discussion, focuses it on humans, and ignores or marginalizes nonhuman animals.
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Tietz, John. "Truth and Thickness." Dialogue 36, no. 2 (1997): 375–80. http://dx.doi.org/10.1017/s0012217300009562.
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In a blurb on the dust jacket, Hilary Putnam describes Barry Allen's Truth in Philosophy as “a good, provocative, and important book” discussing issues of “common concern to both analytic and continental philosophers.” Yet Putnam admits that Allen's views “are ones that I myself am committed to combating and … I am certain most analytic philosophers will want to combat.” All the more reason to read this book, of course: know your enemy. Since Rorty clarified recent European philosophy for us in the 1980s, we have seen the continuing political transformation of what used to be an abstract, purely academic domain. Indeed, in his last chapter, Allen connects truth with politics in his discussion of Foucault:The production and circulation of truth is as capable of complicity with tyranny, and all the more so with tutelage, as any instrument of government, and its products do not have to be false to have this effect.… Truth is inextricably situated amid all the major asymmetries of social power, (p. 173)Foucault challenges the assumption of many that in liberal democracies (of which Putnam, after his youthful excesses, must consider himself a defender) truth and freedom need each other.