ElisabethBlum and Paul Richard Blum, both Loyola University Maryland, jointly published: Giordano Bruno: Spaccio della bestia trionfante / Austreibung des triumphierenden Tieres, a translation form the Italian into German with introduction and extensive commentary at Meiner Verlag in Hamburg (Germany) 2009. ISBN: 978-3-7873-1805-6.
Wonder, miracle, occult science, poetry, and the epistemological implications in Renaissance authors: Marsilio Ficino, Giovanni Pico, Pietro Pomponazzi, Agrippa of Nettesheim, Giordano Bruno, Francesco Patrizi, Tommaso Campanella, Francisco Suárez.
"Die eigentliche Optik Paul Richard Blums sollte man akkurat als holistisch bezeichnen. Es handelt sich um ein verborgenes Streben nach Ganzheitlichkeit, das diesem Buch eine methodologische Einheit gibt. ... Ein Mensch zu sein nach dem Zeitalter der Renaissance und Moderne ... bedeutet die Aufgabe, sich in einer strukturellen und inhaltlichen Offenheit zu situieren, die die verschiedenen Antworten auf die Frage: Was heißt es, ein Mensch zu sein? in der paradoxen Einheit eines neuen Humanismus zusammenbringt. ... Genau wie die Philosophie des (...) 20. Jahrhunderts ... das Fragen selbst ins Zentrum des Denkens stellte, so versucht Blum, Peter Wust folgend, das Prinzip insecuritas als Herzstück seiner Philosophie zu definieren." Balázs Mezei (Budapest). (shrink)
When Maggie Hall died on March 3, 1999, CQ lost a valued friend and irreplaceable editorial consultant. Maggie, with her musician's gift for the sound of the written word, left her mark on every issue of the journal; and, with gratitude, this volume is dedicated to her memory. We asked Henrik Blum, Emeritus Professor in the School of Public Health, University of California, Berkeley, who worked with her over many years, to share some of his memories of Maggie.
Contents: Preface; From faith to reason for fideism: Raymond Lull, Raimundus Sabundus and Michel de Montaigne; Nicholas of Cusa and Pythagorean theology; Giordano Bruno's philosophy of religion; Coluccio Salutati: hermeneutics of humanity; Humanism applied to language, logic and religion: Lorenzo Valla; Georgios Gemistos Plethon: from paganism to Christianity and back; Marsilio Ficino's philosophical theology; Giovanni Pico against popular Platonism; Tommaso Campanella: God makes sense in the world; Francisco Suárez – scholastic and Platonic ideas of God; Epilogue: conflicting truth claims; Bibliography; (...) Index. (shrink)
The words `racist' and `racism' have become so overused that they nowconstitute obstacles to understanding and interracial dialogue aboutracial matters. Instead of the current practice of referring tovirtually anything that goes wrong or amiss with respect to race as`racism,' we should recognize a much broader moral vocabulary forcharacterizing racial ills â racial insensitivity, racial ignorance,racial injustice, racial discomfort, racial exclusion. At the sametime, we should fix on a definition of `racism' that is continuouswith its historical usage, and avoids conceptual inflation. (...) Isuggest two basic, and distinct, forms of racism that meet thiscondition â antipathy racism and inferiorizing racism. We should alsorecognize that not all racially objectionable actions are done froma racist motive, and that not all racial stereotypes are racist. (shrink)
On the 27th of October, 1949, the Department of Philosophy at the University of Manchester organized a symposium "Mind and Machine", as Michael Polanyi noted in his Personal Knowledge (1974, p. 261). This event is known, especially among scholars of Alan Turing, but it is scarcely documented. Wolfe Mays (2000) reported about the debate, which he personally had attended, and paraphrased a mimeographed document that is preserved at the Manchester University archive. He forwarded a copy to Andrew Hodges and B. (...) Jack Copeland, who in then published it on their respective websites. The basis of this interpretation here is the copy preserved in the Regenstein Library of the University of Chicago, Special Collections, Polanyi Collection (abbreviated RPC, box 22, folder 19). The same collection holds the mimeographed statement that Polanyi prepared for this symposium: "Can the mind be represented by a machine?" This text has not been studied by Polanyi scholars. (shrink)
Although Almond argues that the contemporary West has lost touch with the value of tolerance, I argue that that value applied to those of different religions and sexual orientations is too minimal a standard for a pluralistic society. I suggest, in the spirit of the work of Charles Taylor and Tariq Modood, the more robust standard of respect and acceptance. In addition, I have criticised Almond?s privileging of parental values over school values, seeing in that privileging a failure to recognise (...) both the civic function of schooling in a pluralistic society and the professional responsibilities of teachers to provide a safe and stigma?free environment of learning (a goal both educational and civic in character). I argue that Almond?s briefly presented rejection of same?sex marriage and privileging of ?biological? families is insufficiently defended. Moreover within the philosophical framework of her own concerns about the weakening of a commitment to marriage in Western society in the past several decades, I argue that she should be more supportive of same?sex marriage. Finally, I argue that her account of the problems occasioned by new immigrant groups, especially Muslims, in the West is very sketchy and fails to connect with her critique of secularism. (shrink)
Stereotypes are false or misleading generalizations about groups held in a manner that renders them largely, though not entirely, immune to counterevidence. In doing so, stereotypes powerfully shape the stereotyper's perception of stereotyped groups, seeing the stereotypic characteristics when they are not present, failing to see the contrary of those characteristics when they are, and generally homogenizing the group. A stereotyper associates a certain characteristic with the stereotyped group?for example Blacks with being athletic?but may do so with a form of (...) cognitive investment in that association that does not rise to the level of a belief in the generalization that Blacks are athletic. (shrink)
In The Sovereignty of Good Iris Murdoch suggests that the central task of the moral agent involves a true and loving perception of an- other individual, who is seen as a particular reality external to the agent. Writing in the 1960s she claimed that this dimension of morality had been "theorized away" in contemporary ethics. I will argue today that 20 years later, this charge still holds true of much contemporary ethical theory.
In thinking of my relationship to Peter McHugh as an intimate collaboration, I take some reactions elicited to a most recent unpublished writing of his on intimacy as an occasion for discussing both intimacy and collaboration as a notion in-itself and as applicable to us in particular, treating that space between the general and particular of intimacy as its zone of fundamental ambiguity. I try to being to view a story of the imaginary of community, its elemental stirrings, that Peter (...) might appreciate. In this, I reorient Arendt's notion of communicating with the dead to the problem of the intimate collaboration and of how each might be a practice that mirrors the other, intimate collaboration being one way of confirming the vow in communicating with the dead to witness, and reciprocally, such communication being a way of practicing intimate collaboration. This leads me to bring to view a range of unstated resonances of the discussion that have applicability to our shared history. First, is intimate collaboration possible in organizations such as the university and how does it coexist among adversarial exchanges, factitious coteries, alliances, and collégial networks? Second, is communicating with the dead another way of speaking of tradition and dissemination in any context as such and what could the manner and method of orienting to this desire say about the quality of life in commemoration per se? (shrink)
ISBN-13: 978-1934074480 Plot Summary from the book: "An aristocratic young man, fed up with his studies, contemplates military service. His teacher is unable by any reasoning to call him back him from the path he has embarked upon. The young man enlists another youth who commits himself to the journey, dressed in military garb, and he happens upon two deserting soldiers, unsightly and ill-used both in their dress and in their hygiene. Both young men are so moved by the deserters’ (...) remarks deploring and reviling their lot in life that they return to their studies. One of the deserters, however, hopes to be welcomed back by the wife and small children he had deserted and left penniless and bereft of friends. She gives him a nasty reception, with verbal and corporal abuse, and he barely manages to have his sin forgiven and to return to her good graces." From the Table of Contents: Introduction How to Use this Book Jacobus Pontanus: Biography Jesuit Comedy – Seriously? The Stratocles as a Spiritual Exercise Just War and the Morality of Military Service A Play about War and the Real Wars of Pontanus' Time The Characters and Their Names Pontanus’ Use of Classical Sources The History of the Text of Stratocles Performance Stratocles or War Endnotes Appendices Pontanus on Humanist Studies Pontanus on Writing Comedy Renaissance School Hazing, called “Deposition” Anonymous: Instructions for Deposition Dialogue on Hazing (Progymnasma 100) . (shrink)
Diagrams refer to the phenomena overtly represented, to analogous phenomena, and to previous pictures and their graphic conventions. The diagrams of ecologists Clarke, Hutchinson, and H.T. Odum reveal their search for physical analogies, building on the success of World War II science and the promise of cybernetics. H.T. Odum's energy circuit diagrams reveal also his aspirations for a universal and natural means of reducing complexity to guide the management of diverse ecological and social systems. Graphic conventions concerning framing and translation (...) of ecological processes onto the flat printed page facilitate Odum's ability to act as if ecological relations were decomposable into systems and could be managed by analysts external to the system. (shrink)
Scientific and political developments of the early twentieth century led Michael Polanyi to study the role of the scientist in research and the interaction between the individual scholar and the surrounding conditions in community and society. In his concept of “personal knowledge” he gave the theory and history of science an anthropological turn. In many instances of the history of sciences, research is driven by a commitment to beliefs and values. Society plays the role of authority and communicative backdrop that (...) presupposes individual liberty. As a system of beliefs science is rooted in community and also in history. However, as soon as fellow humans become the objects of research, their appeal transcends the researcher. Consequently, the history of human endeavor reveals a “firmament” of standards and obligations which represent an ontological reality, for which Polanyi invokes Teilhard de Chardin’s notion of noosphere. (shrink)
We content that a very seductive argument for theological fatalism fails. In the course of our discussion we point out that theological fatalism is incompatible with the existence of a being who is omnipotent, omniscient and infallible. We end by suggesting that ‘possible’ formalized as ‘◊’ is to be understood as ‘can or could have been’ and not simply as ‘can’. The argument we discuss conflates the two.
Emmanuel Levinas's concept of "the face of the Other" involves an ethical mandate that is presumably transcultural or, in his terms, "precultural." His essay "Meaning and Sense" provides his most explicit defense of the idea that the face has a meaning that is not culturally relative, though it is always encountered within some particular culture. Levinas identifies his position there as a "return to Platonism." Through a careful reading of that essay, exploring Levinas's use of religious terminology and the (sometimes (...) implicit) relationships of the essay to the work of other phenomenologists and of Saussure, the author seeks to clarify (1) what Levinas retains and what he rejects in returning to Platonism "in a new way," (2) the sense in which this return constitutes an "overcoming" of relativism, and (3) the nature of the phenomenological warrant that he offers for his position. (shrink)