This chapter contains sections titled: Alejandro Korn (1860‐1936) Alejandro Octavio Deústua (1849‐1945) Enrique Molina (1871‐1964) José Gaos (1900‐69) and José Ortega y Gasset (1883‐1955) Leopoldo Zea (1912‐2004) Samuel Ramos (1897‐1959) Francisco Romero (1891‐1962) Concluding Remarks References Further Reading.

An old Arab proverb runs as follows: He who knows not, and knows not that he knows not, is a fool; shun him. He who knows not, and knows that he knows not, is a child; teach him. He who knows, and knows not that he knows, is asleep; wake him. But he who knows, and knows that he knows, is a sage; follow him.

‘Reactionary modernism’ is a term happily coined by the historian and sociologist Jeffrey Herf to refer to a current of German thought during the interwar years. It indicates the attempt to ‘reconcil[e] the antimodernist, romantic and irrationalist ideas present in German nationalism’ with that ‘most obvious manifestation of means–ends rationality … modern technology’. Herf's paradigm examples of this current of thought are two best-selling writers of the period: Oswald Spengler, author of the massive domesday scenario The Decline of the West (...) in 1917 and, fifteen years later, of Man and Technics, and Ernst Jünger, the now centenarian chronicler of the war in which he was a much-decorated hero, whose main theoretical work was Der Arbeiter in 1932. The label is also applied by Herf to such intellectual luminaries as the legal theorist and apologist for the Third Reich, Carl Schmitt, and more contentiously Martin Heidegger. At a less elevated level, reactionary modernism also permeated the writings of countless, now forgotten engineers, who were inspired at once by the new technology, Nietzschean images of Promethean Übermenschen, and an ethos of völkisch nationalism. (shrink)

To understand the mind, we need to draw equally on the fields of cognitive science and neuroscience. But these two fields have very separate intellectual roots, and very different styles. So how can these two be reconciled in order to develop a full understanding of the mind and brain.This is the focus of this landmark new book.

There is by now broad consensus in the critical literature that neoliberalism and social conservatism have frequently coexisted in practice. Yet the alt-right fits none of the previously identified alliances: this is not the neoliberal neoconservatism of the Reagan and Bush years, nor the neoliberal communitarianism of the Third Way, nor even a form of neoliberal authoritarianism. Instead, the alt-right claims intellectual descent from economic libertarianism, on the one hand, and paleo- conservatism on the other. This paper traces the (...) contours of this ‘paleolibertarian’ alliance, first by following the volatile political trajectory of Murray Rothbard, the foremost philosopher of American libertarianism, and, second, by uncovering precedents in the longer history of the American far right. It will be argued that paleoconservatism makes for a uniquely powerful ally because it offers a workable response to libertarianism’s intrinsic contradictions. (shrink)

Recent scholarship has steadily been opening up for philosophical study an increasingly wide range of the philosophical literature of antiquity. We no longer think only of Socrates, Plato and Aristotle, and their pre-Socratic forebears, when someone refers to the views of the ancient philosophers. Julia Annas has been one of the philosophers most closely engaged in the renewed study of Hellenistic philosophy over the past fifteen years, enabling herself and other scholars to acquire the necessary ground-level knowledge of the widely-dispersed (...) texts and the problems of interpretation—both historical and philosophical—that they present. In her new book she takes the next step. She presents to the general philosophical public of today an extended reconstruction of the systems of moral philosophy that were developed and pitted in competition with one another during the period when refinement and professionalism were at their height in Greek philosophy—between the end of the 4th and the middle of the 1st centuries B.C. These include the moral philosophies of Epicurus and his followers, several generations of Stoics, sceptical philosophers both Academic and Pyrrhonian, and the “hybrid” theories put together by Antiochus of Ascalon and other Stoic-influenced philosophers as part of the modernizing revival of Aristotelian ethical thought that took place in the 1st century B.C. She finds significant commonalities among these otherwise very disparate theories, and much of the book is devoted to examining these and showing how the conception of ethics and morality that is common to the ancient theorists compares with and differs from what we are familiar with in modern and contemporary theory. She traces these commonalities back to Aristotle in his ethical treatises, and accordingly includes Aristotle’s theory as one among those to be examined—indeed, in a significant sense as the intellectual father or grandfather of the rest of them. She leaves Plato’s dialogues out of account, and she has nothing to say about ethics and moral philosophy in the revived Platonism that gradually came to dominate philosophical thought in later antiquity. Her book, then, is a book about the structure and content of ancient ethical theory during the Hellenistic period, the period when Greek philosophy was at its high-point in professionalism and sophistication. (shrink)

This volume presents the first edition of the Arabic translation, by Hunayn ibn Ishaq, of Galen's Critical Days (De diebus decretoriis), together with the first translation of the text into a modern language. The substantial introduction contextualizes the treatise within the Greek and Arabic traditions. Galen's Critical Days was a founding text of astrological medicine. In febrile illnesses, the critical days are the days on which an especially severe pattern of symptoms, a crisis, was likely to occur. The crisis was (...) thought to expel the disease-producing substances from the body. If its precise timing were known, the physician could prepare the patient so that the crisis would be most beneficial. After identifying the critical days based on empirical data and showing how to use them in therapy, Galen explains the critical days via the moon's influence. In the historical introduction Glen Cooper discusses the translation of the Critical Days in Arabic, and adumbrates its possible significance in the intellectual debates and political rivalries among the 9th-century Baghdad elite. It is argued that Galen originally composed the Critical Days both to confound the Skeptics of his own day and to refute a purely mathematical, rationalist approach to science. These features made the text useful in the rivalries between Baghdad scholars. Al-Kindi (d.c. 866) famously propounded a mathematical approach to science akin to the latter. The scholar-bureaucrat responsible for funding this translation, Muhammad ibn Musa (d. 873), al-Kindi's nemesis, may have found the treatise useful in refuting that approach. The commentary and notes to the facing page translation address issues of translation, as well as important concepts. (shrink)

No writer or public intellectual of our era has been as sensitive to the role of faith in the lives of ordinary Americans as Robert Coles. Though not religious in the conventional sense, Coles is unparalleled in his astute understanding and respect for the relationship between secular life and sacredness, which cuts across his large body of work. Drawing inspiration from figures like Dietrich Bonhoeffer, Dorothy Day, and Simone Weil, Coles’s extensive writings explore the tug of war between faith (...) and doubt. As Coles himself admits, the “back-and-forthness between faith and doubt is the story of my life.” These thirty-one thought-provoking essays are drawn from Coles’s weekly column in the Catholic publication _America_. In them, he turns his inquisitive lens on a range of subjects and issues, from writers and painters to his recent reading and film viewing, contemporary events and lingering controversies, recollections of past and present mentors, events of his own daily life, and ordinary encounters with students, patients, neighbors, and friends. Addressing moral questions openly and honestly with a rare combination of rectitude and authorial modesty, these essays position Coles as a preeminent, durable, and trusted voice in the continuing national conversation over religion, civic life, and moral purpose. (shrink)

Comparative Political Philosophy: Studies Under the Upas Tree examines four major traditions of political philosophy and discusses similarities in their key ideas and assumptions. An intellectually daring enterprise, this fascinating volume focuses on key texts from Chinese, Indian, Western and Islamic political philosophy.

The Oxford or Tractarian Movement and later Ritualists and Anglo-Catholics schooled numerous converts in elements of the Catholic faith. Foremost among them was John Henry Cardinal Newman, one of the original founders of the Oxford Movement. Converts numbered in the hundreds and included another cardinal, Henry Edward Manning, the second Archbishop of Westminster, the religious foundress Cornelia Connelly, the priest novelist Robert Hugh Benson and later literary figures such as G.K. Chesterton, Evelyn Waugh and Mgr Ronald Knox. American historian, Patrick (...) Allitt, has argued that on both sides of the Atlantic converts dominated Catholic intellectual life between 1840 and 1960. While such 'Tractarian' converts have indeed greatly influenced Catholic life, many 'Tractarians' who never converted have also had a considerable impact on English-speaking Catholicism. C.S. Lewis is an obvious example. But there have been others, including author Charles Williams, poet T.S. Eliot and theologians John Macquarrie and Michael Ramsey. The author Dorothy L. Sayers also deserves to be counted among their number. (shrink)

The Liberal Arts model of undergraduate education within small, internationally-focused University Colleges is becoming increasingly popular in Europe. This trend is most notable in the Netherlands, where the liberal arts model is acclaimed as filling a gap in Dutch undergraduate education at conventional research universities. This paper explores the status of the Dutch University College as simultaneously continuing the liberal arts tradition of the US, with its civic and pedagogic values, and providing a truly modern education preparing students to find (...) innovative and inter-disciplinary solutions to the complex problems which define contemporary society. It concludes that the traditional role of a liberal arts education in cultivating intellectual rather than vocation skills does not have to exclude its appeal as providing the skills necessary for professional success in global sectors of the 21 st century knowledge economy. (shrink)

*Introduction by Joseph R. Strayer\n(ix-x) Not that Bloch was the greatest French historian of his generation, though he would certainly rank high in any list. Not even that he was the most widely read—others excelled in that art of combining exact knowledge with readability which has distinguished French scholarship for many years. Others have talked about the narrowness of purely political history, the evils of excessive specialization, and the unreality of the conventional periodization of history—without ever leaving their own limited (...) fields. Bloch not only said that history was a whole, that no period and no topic could be understood except in relation to other periods and topics, but he constantly taught [p.x] and wrote in accordance with this belief. …He worked constantly for a “wider, more human history,” for a history which described how and why people live and work together. He saw life as a whole, as a complicated interplay of ideals and realities, of conscious innovation and unconscious conservation. … Throughout the two volumes he sought, above everything else, to understand and explain the state of mind and the habits of life which could produce and support feudal organization.\n(32-33) It is very like the illusion of certain old etymologiests who thought they had said all when they set down the oldest known meaning of a word opposite its present sense, having shown… As if the main problem were not to understand how and why the transition had taken place. As if, above all, the meaning of any word were influenced more by its own past than by the contemporary state of the vocabulary which, in its turn, is determined by the social conditions of the moment. [Y: think about this when I give the meanings of sirhak]\n(64-65) …every historical research supposes that the inquiry has a direction at the very first step. In the beginning, there must be the guiding spirit. Mere passive observation, even supposing such a thing were possible, has never contributed anything productive to any science. \n(71) Every historical book worthy of the name oought to include a chapter, or if one prefers, a series of paragraphs inserted at turning points in the development, which might almost entitled: “How can I know what I am about to say?” I am persuaded that even the lay reader would experience an actual intellectual pleasure in examining these “confessions.”. (shrink)

The primary aspects of Clifford Christians's ethical theory may be identified or contextualized in several ways, three of which are employed in this article: 1) a content analysis of his self-reported book, article, and chapter titles; 2) a narrative summary of the themes of his self-selected representative ethical theory essays; and 3) the author's contextualization of Christians' ideas within both intellectual history and communication studies. Although Christians and his work are valued as apex contributions to and leadership within the (...) field of media ethics, three questions are posed to Dr. Christians to which he responded both at the August 2009 AEJMC conference panel in Boston about his intellectual legacy and again in this journal. (shrink)

This article recovers mid-century proposals for sciences of concord and contextualizes them as part of a broader politics of commercial knowledge in eighteenth-century Britain. It begins by showing how merchants gained authority as formulators of commercial policy during the Commerce Treaty debates of 1713–1714. This authority held fast during the Walpolean oligarchy, but collapsed by the 1740s, when lobbying and patronage were increasingly maligned as corrupt by a ferment of popular republicanism. The article then explores how the Anglican cleric Josiah (...) Tucker and country pamphleteer Joseph Massie made use of this vacuum in authority to formulate a novel basis for the production of commercial knowledge. In pamphlets written between 1749 and 1760, they argued that the competing interests comprising the nation’s increasingly complex commercial system could only be reconciled and geared to the national interest through the establishment of a science which harnessed an impartial and systematizing epistemology, developing highly idealized accounts of the abstract market as a realm of concord which operated according to regular, rationally deducible principles. The conclusion suggests that their arguments introduced the foundational conceptual bases for later sciences of political economy and legitimated a new form of expertise in statecraft. (shrink)

This book brings together the ideas of a number of contemporary modernist and liberal Muslim thinkers, exposing an important intellectual current in Islamic thought which will be new to many Western readers. Responding to the challenges brought by colonialism and modernization, the contributors propose new conceptions and interpretations of Islam consonant with the age. Although their specific concerns and emphases vary, they all reconsider the relation between religion and politics and the incorporation of modern Western ideas.

This is an interesting addition to the history of philosophy generally and an incredible expansion of the history of Idealistic philosophy in particular. The subject is John Scottus Eriugena, a ninth century philosopher and member of The Carolingian intellectual renewal, who, claims Dermot Moran, developed a form of idealism that owed as much, or more, to the Greek neo-platonic tradition as to St. Augustine. Eriugena’s thought anticipated the priority of the subject in the radical way that most scholars believe (...) originated only a thousand years later in German Idealism. Moran, of St. Patrick’s College in Maynooth, Ireland, bases these fascinating claims on an analysis of Eriugena’s most important work, The Periphyseon, or the fourfold division of nature, completed around 867 A.D. (shrink)

Parental reading to young children is well-established as being positively associated with child cognitive development, particularly their language development. Research indicates that a particular, “intersubjective,” form of using books with children, “Dialogic Book-sharing”, is especially beneficial to infants and pre-school aged children, particularly when using picture books. The work on DBS to date has paid little attention to the theoretical and empirical underpinnings of the approach. Here, we address the question of what processes taking place during DBS confer benefits to (...) child development, and why these processes are beneficial. In a novel integration of evidence, ranging from non-human primate communication through iconic gestures and pointing, archaeological data on Pre-hominid and early human art, to experimental and naturalistic studies of infant attention, cognitive processing, and language, we argue that DBS entails core characteristics that make it a privileged intersubjective space for the promotion of child cognitive and language development. This analysis, together with the findings of DBS intervention studies, provides a powerful intellectual basis for the wide-scale promotion of DBS, especially in disadvantaged populations. (shrink)

_Black Intellectual Thought in Education_ celebrates the exceptional academic contributions of African-American education scholars Anna Julia Cooper, Carter G. Woodson, and Alain Leroy Locke to the causes of social science, education, and democracy in America. By focusing on the lives and projects of these three figures specifically, it offers a powerful counter-narrative to the dominant, established discourse in education and critical social theory--helping to better serve the population that critical theory seeks to advocate. Rather than attempting to "rescue" a (...) few African American scholars from obscurity or marginalization, this powerful volume instead highlights ideas that must be probed and critically examined in order to deal with prevailing contemporary educational issues. Cooper, Woodson, and Locke’s history of engagement with race, democracy, education, gender and life is a dynamic, demanding, and authentic narrative for those engaged with these important issues. (shrink)

In chapter 7 of her 2008 book, Lose Your Mother: A Journey Along the Atlantic Slave Route, Saidiya Hartman writes, “I too am trying to save the girl, not from death or sickness or a tyrant but from oblivion. [...] These words are the only defense of her existence, the only barrier against her disappearance”. Hartman’s project in Lose Your Mother is a search for a life beyond the archive; it is a search for a living narrative, written on, in, (...) and by the body—an act of re-membering. The same sentiment is echoed in Brittney C. Cooper’s Beyond Respectability: The Intellectual Thought of Race Women. Cooper offers a sympathetic rejoinder to Hartman’s investigation of what it means to be the contemporaries of the enslaved, and what it means to theorize: to produce a living history by a loving engagement in, with, and through the body. Cooper’s approach is to utilize the practice of listing. Listing is the “intentional calling of names [that] create[s] an intellectual genealogy for race women’s work and was a practice of resistance against intellectual erasure”. Beyond Respectability engages with some key thinkers in early Black feminist thought: Anna Julia Cooper, Fannie Barrier Williams, Mary Church Terrell, and Pauli Murray. In this review, I briefly summarize the key theories described in the book. I conclude by arguing that Cooper’s reading is limited when it comes to reading Pauli Murray as a “race woman.”. (shrink)

How do scientists generate knowledge in groups, and how have they done so in the past? How do epistemically motivated social interactions influence or even drive this process? These questions speak to core interests of both history and philosophy of science. Idealised models and formal arguments have been suggested to illuminate the social epistemology of science, but their conclusions are not directly applicable to scientific practice. This paper uses one of these models as a lens and historiographical tool in the (...) examination of actual scientific collectives. It centres on the analysis of two episodes from the history of photosynthesis research of the late nineteenth- to mid-twentieth centuries, which display a wide and coordinated intellectual diversity similar to Kitcher’s “division of cognitive labour”. The concept, I argue, captures important aspects of the photosynthesis research communities, but the underlying process unfolded in ways that differ from the model’s assumption in interesting ways. The paper unravels how the self-organised interplay of cooperation and competition, and the dynamics of individual and collective goals within scientific communities were influential factors in the generation of knowledge. From there, some thoughts are developed on how historical and philosophical approaches in the analysis of science can productively interact. (shrink)

This paper reassesses the Cooper-Hadot debate surrounding how students are converted to philosophy as a way of life (section 1) through engagement with philosophical protreptics. In section 2, the paper identifies the core “argument from finality” in philosophical protreptics seeking to convert non-philosophers to philosophy, starting from the universal human interest in securing eudaimonia. In line with Cooper, this argument seeks to persuade prospective students on rational grounds, so that their choice to philosophise would be rationally motivated. In section 3.1, (...) the paper illustrates how in Plato's Euthydemus (a) the choice to undertake philosophy is rationally justified by Socrates, using the eudaimonistic argument from finality. In section 3.2, by recourse to Aristotle's Protrepticus, the paper shows how the protreptic texts also compared philosophy to other intellectual pursuits, notably rhetoric, so as to recommend philosophy specifically for delivering a directive wisdom concerning how to live. (shrink)

This review of John Cooper's fine collection of essays Reason and Emotion focuses mainly on his paper ‘Contemplation and Happiness: A Reconsideration.’ In this article, Cooper alters his view -- found in his book Reason and Human Good in Aristotle - on the relation between the accounts of happiness in Books I and X of the Nicomachean Ethics. He now aims for an interpretation which avoids inconsistency between the accounts of happiness in Books I and X, an interpretation which does (...) not see Book X as allowing that the morally vicious thinker can be happy. I argue that Cooper does not succeed. For, on the one hand, he has Book I emphasise that all kinds of virtuous activity, and especially intellectual activity, are necessary for happiness. But in explaining how, for Aristotle, the unintellectual but morally virtuous kind of happy life can be happy, he asserts that Book X affirms that activity with a kinship to divine activity - for example, morally virtuous behavior on its own -- is sufficient for happiness. Hence, his interpretation has Book I assert and Book X deny that all kinds of virtuous behavior, and especially intellectual activity, are necessary for happiness. Also, by making activity with a kinship to divine activity sufficient for happiness in Book X, he commits Aristotle to happiness for the morally vicious thinker, since human intellectual activity on its own has a greater kinship to divine activity than morally virtuous action on its own. (shrink)

Intellectual humility has something important in common with trust: both, independently, help secure knowledge. But they also do so in tandem, and this chapter discusses how. Intellectual humility is a virtue of a person’s cognitive character; this means that it disposes her to perceive and think in certain ways that help promote knowledge. Trust is a form of cooperation, in which one person depends on another (or on herself) for some end, in a way that is governed (...) by certain norms. Epistemic trust is trust for epistemic ends, where the one that I will focus on here is knowledge. When the parties to an epistemic-trust relationship exhibit intellectual humility, I will argue, they are in a better position than otherwise to secure knowledge. Some think that this is true trivially, on the grounds that knowledge (on their view) is constituted by the exercise of epistemic virtues. Whether or not this is so, I will focus on two different ways in which intellectual humility makes epistemic trust knowledge-conducive: first, it equips trusters to invest trust effectively – that is, in those who are trustworthy; second, it equips trustees to be epistemically trustworthy. (shrink)

In contemporary society, information unsurprisingly morphed into commodity. The IT industry that functions in the market economy and that perceives information as commodity encountered numerous problems that are related to specific features of information. These problems triggered two parallel developments aiming at the protection of intellectual property claimed for the creation of informational contents. On the one side, traditional intellectual property laws were expanded to cover certain aspects of privately owned or privately claimed cultural information. On the other (...) side, new technological devices were developed to provide technological protection for information defined as private property. Tensions and rivalry between both areas of regulation, legal and technological, became particularly visible within the debate about Digital Rights Management (DRM). This debate emerged as a response to institutionalized legal protection of intellectual property that was frequently perceived in the concerned industry as rigid and inadequate. Nowadays, tensions between legal and technological means of protection remain problematic in the emerging law of information. These tensions are rooted in mutually excluding economic interests, yet also in the concepts in which they are expressed and regulated. Therefore, this essay analyzes processes of concept creation in the named approaches to information perceived as commodity. It shows that the adequate solution of regulatory problems depends upon the clarification of conceptualization processes in legislative initiatives rather than on compromises related to economic interests of stakeholders taking part in the debate about the appropriate attribution of digital property rights. This essay concludes upon the idea that legislative measures constitute the most efficient mechanism to regulate social conflicts, not only in the area of digital law. As a further consequence of this finding, the author proposes an overhaul of the concept of copyright as the first step towards a better conceptual framing of the law of cultural contents. (shrink)

The concept of solidarity has achieved relatively little attention from philosophers, in spite of its signal importance in a variety of social movements over the past 150 years. This means that there is a certain amount of preliminary philosophical work concerning the concept itself that must be undertaken before one can ask about its potential use in arguments concerning the provision of health care. In this paper, I begin with this work through a survey of some of the most prominent (...) bioethical, political philosophical and intellectual historical literature concerned with the project of determining a philosophically specific and historically perspicacious meaning of the term ‘solidarity’. This provides a conceptual foundation for a sketch of a four-tiered picture of social competition and cooperation within the nation-state. Corresponding to this picture is a four-tiered account of health care provision. These two models, taken together, provide a framework for articulating the conclusion that, while there are myriad examples of solidarity in claiming health care for some, or even many, the concept does not provide a basis for claiming health care for all. (shrink)

To flesh out love's potential for transformative imaginaries and politics, it is important to explore earlier examples of Black feminist theorizing on love. In this spirit, I examine Anna Julia Cooper, an early Black feminist educator, intellectual, and activist whose work is generally overlooked in feminist and anti-racist thinking on love, affect, and social change. Contesting narrow readings of Cooper, I first explore how critics might engage in more “loving” approaches to reading her work. I then delineate some of (...) her contributions to a Black feminist love-politics. In unmasking dominance enacted in love's name, Cooper analyzes romantic love, marriage, and gendered care-work in the domestic sphere. Using an intersectional lens, she contests gendered-raced hierarchies and links normative masculinity and femininity with white supremacy, xenophobia, and imperial rule. Cooper also extolls the possibilities of love rooted in nonhierarchical, intersubjective cooperation: such loving has the potential to transform interpersonal relations and foster broad collaborative action to eradicate inequality, locally and globally. Structural subjection, internalized oppression, and colonized imaginations have no part in Cooper's reciprocal, political love-force. Unfortunately, her ideas about transforming gender relations, contesting racism, challenging imperialism, seeking decolonized selves, and pursuing solidarity as a loving political orientation remain relatively unknown. (shrink)

To flesh out love's potential for transformative imaginaries and politics, it is important to explore earlier examples of Black feminist theorizing on love. In this spirit, I examine Anna Julia Cooper, an early Black feminist educator, intellectual, and activist whose work is generally overlooked in feminist and anti-racist thinking on love, affect, and social change. Contesting narrow readings of Cooper, I first explore how critics might engage in more “loving” approaches to reading her work. I then delineate some of (...) her contributions to a Black feminist love-politics. In unmasking dominance enacted in love's name, Cooper analyzes romantic love, marriage, and gendered care-work in the domestic sphere. Using an intersectional lens, she contests gendered-raced hierarchies and links normative masculinity and femininity with white supremacy, xenophobia, and imperial rule. Cooper also extolls the possibilities of love rooted in nonhierarchical, intersubjective cooperation: such loving has the potential to transform interpersonal relations and foster broad collaborative action to eradicate inequality, locally and globally. Structural subjection, internalized oppression, and colonized imaginations have no part in Cooper's reciprocal, political love-force. Unfortunately, her ideas about transforming gender relations, contesting racism, challenging imperialism, seeking decolonized selves, and pursuing solidarity as a loving political orientation remain relatively unknown. (shrink)

ABSTRACTIn 1933, a number of European intellectuals among whom Paul Valéry, Johan Huizinga, Julien Benda, Hermann von Keyserling, met in Madrid and in Paris to discuss the identity and history of Europe under the initiative of the International Institute of Intellectual Cooperation of the League of Nations. During the symposia, the participants try to define a common European narrative beyond national differences, and some of them evoke the idea of a European ‘homeland’ or ‘nation’, as already advocated in (...) those years by Gaston Riou and Julien Benda. Salvador de Madariaga for example calls for a ‘European nationalism’; Georges Duhamel presents ‘Mother Europe’ as an opposing force to growing patriotism; Julio Dantas hopes for a ‘européenité’ as opposed to the individual ‘national’ feelings. What is the reason for insisting so repeatedly on those concepts, when trying to overcome the dangers of nationalism? This paper analyses the different formulations adopted by the participants in the symposiums to describe their idea of a European ‘nation/homeland’, and tries to identify the specific aspects and historical implications of these concepts. (shrink)

This study is an attempt to construct a quantitative link for international regimes with global leadership. The country's willingness to lead in solving global issues as the first mover in the formation of an international regime is measured and characterized by analyzing their ratification behavior in multilateral conventions deposited to the United Nations which shape of the global community. For this purpose, a set of quantitative indicators, the Index of Global Leadership Willingness and the Global Support Index, was defined and (...) calculated for each country based on its actual ratification year data for 120 multilateral conventions covering global issues such as peace and security, environment, commerce, communication, intellectual property protection, human rights, and labor. By proposing a framework of global leadership analysis, the study seeks to provide an empirical testing of the transformation of global governance towards cooperation without hegemony paradigm. The paper analyses changes in the leadership willingness indices of selected country groups, such as the G3, G7/8, and G20, over the century and finds that the will to drive the international agenda of these groups of leaders is in decline. Moreover, our study provides evidence to argue that our current world is actually without consistent global leadership across domains of the world affairs. Although several countries still show visible leadership in specific policy domains, such as environment and intellectual property, neither the G7/8 nor the G20 was playing a comparable role to those performed by the G3 a hundred years ago. (shrink)

This article discusses the experience of an Icelandic woman with intellectual disabilities who was sterilized and how she has dealt with it. It also reflects on some ethical and methodological issues that arise during inclusive life history research. The article is based on cooperation between two women, Eygló Ebba Hreinsdóttir, who was labelled with intellectual disabilities when she moved to an institution in Iceland in the 1970s, and the researcher Gu?rún V. Stefánsdóttir. Since 2003 we have worked (...) closely together on an inclusive life history project. The article is based on a recorded conversation between Ebba and Gudrun and the work of the Icelandic women's history group in which both participated for three years. Ebba was sterilized when she was 14 years old but didn't know about the sterilization until she was 27. The article describes the deep emotional impact and how she came to terms with it. (shrink)

In this chapter, we analyze intellectual patience as a character trait. We look at the contexts that call for patience and at what patience demands in those contexts. Together these constitute our account of patience, though the focus is on patience in the life of the mind. We also consider how patience and perseverance differ, which offers a better understanding of the former and sheds light on how character traits can cooperate. We then consider how to become virtuously patient. (...) We conclude reflecting on some remarks made by the poet Rilke. (shrink)

The Metaphysics of Cooperation presents the intellectual achievements of the Polish associative socialist and pioneer of social sciences, Edward Abramowski. The volume is divided into five sections, each of them contains an analysis of Polish philosopher's work according to the issues he dealt with: sociology, ethics, politics, cooperativism, and psychology. Each part also contains a selection of his writings. Its intention is to show Abramowski's works in the context of global intellectual history and to include them in (...) the current political debates. Abramowski makes fraternity or cooperation the main concepts of his social metaphysics. The Polish version of cooperativism can be inspiring both for contemporary researchers and political activists in the post-economic-crisis Europe. It also opens up a space for creating more democratic political and economic institutions. (shrink)

For forty years I have argued that we urgently need to bring about a revolution in academia so that the basic task becomes to seek and promote wisdom. How did I come to argue for such a preposterously gigantic intellectual revolution? It goes back to my childhood. From an early age, I desired passionately to understand the physical universe. Then, around adolescence, my passion became to understand the heart and soul of people via the novel. But I never discovered (...) how to tell stories in order to tell the truth. So, having failed to become a physicist, and failed to become a novelist, I studied philosophy at Manchester University and then, in six weeks of inspiration, discovered that the riddle of the universe is the riddle of our desires. Philosophy should be about how to live, and should not just do conceptual analysis. I struggled to reconcile the two worlds of my childhood ambitions, the physical universe and the human world. I decided they could be reconciled with one another if one regarded the two accounts of them, physics and common sense, as myths, and not as literal truths. But then I discovered Karl Popper: truth is too important to be discarded. I revised my ideas: physics seeks to depict truly only an aspect of all that there is; in addition, there is the aspect of the experiential features of the world as we experience it. I was immensely impressed with Popper’s view that science makes progress, not by verification, but by ferocious attempted falsification of theories. I was impressed, too, with his generalization of this view to form critical rationalism. Then it dawned on me: Popper’s view of science is untenable because it misrepresents the basic aim of science. This is not truth as such; rather it is explanatory truth – truth presupposed to be unified or physically comprehensible. We need, I realized, a new conception of science, called by me aim-oriented empiricism, which acknowledges the real, problematic aims of science, and seeks to improve them. Then, treading along a path parallel to Popper’s, I realized that aim-oriented empiricism can be generalized to form a new conception of rationality, aim-oriented rationality, with implications for all that we do. This led on to a new conception of academic inquiry. From the Enlightenment we have inherited the view that academia, in order to help promote human welfare, must first acquire knowledge. But this is profoundly and damagingly irrational. If academia really does seek to help promote human welfare, then its primary tasks must be to articulate problems of living, and propose and critically assess possible solutions – possible actions, policies, political programmes, philosophies of life. The pursuit of knowledge is secondary. Academia needs to promote cooperatively rational problem solving in the social world, and needs to help humanity improve individual and institutional aims by exploiting aim-oriented rationality, arrived at by generalizing the real progress-achieving methods of science. We might, as a result, get into life some of the progressive success that is such a marked feature of science. Thus began my campaign to promote awareness of the urgent need for a new kind of academic inquiry rationally devoted to helping humanity create a wiser world. (shrink)

The essays from prominent public intellectuals collected in this volume reflect an array of perspectives on the spectrum of conflict, competition, and cooperation, as well as a wealth of expertise on how games manifest in the world, how they operate, and how social animals behave inside them. They include previously unpublished material by former Cabinet minister Sayeeda Warsi, the philosopher A. C. Grayling, legal scholar Nicola Padfield, cycling coach David Brailsford, former military intelligence officer Frank Ledwidge, neuro-psychologist Barbara J. (...) Sahakian, zoological ecologist Nicholas B. Davies, and the final work of the late Nobel laureate Thomas C. Schelling. This is a must-read for anyone interested in the history, nature, and dynamics of games. (shrink)

The chapter challenges hyperbolic claims about the centrality of appreciation of beauty to Buddhism. Within the texts, attitudes are more mixed, except for a form of 'inner beauty' - the beauty found in the expression of virtues or wisdom in forms of bodily comportment. Inner beauty is a stable presence throughout Buddhist history, practices, and art.

South-South cooperation is an approach to international economicand political relations among developing countries to enhance developmentprospects; it has been increasing in significance. Such a strategy was adoptedbilaterally at the outset between Malaysia and Sudan but eventually evolvedto include a broader network of Asian and African Countries. This paper isfocused on Malaysia-Sudan relations as a case study. It adopts a qualitativeapproach comprising reliance on primary and secondary sources of data to studythe relations of exchange between the two countries. Findings lend (...) supportto claims of potential rewards in South-South Cooperation. Through it Sudanmanaged to exploit its idle oil reserves and achieve high rates of economicgrowth. Similarly, Malaysia achieved very good results in areas of trade andinvestment and managed to open up business opportunities in other Africancountries. Sudan was also able to build productive cooperation with a numberof Asian countries. All countries involved benefited from the cooperation. (shrink)

European Journal of Philosophy, EarlyView.

Open science (OS) is considered the new paradigm for science and knowledge dissemination. OS fosters cooperative work and new ways of distributing knowledge by promoting effective data sharing (as early and broadly as possible) and a dynamic exchange of research outcomes, not only publications. On the other hand, intellectual property (IP) legislation seeks to balance the moral and economic rights of creators and inventors with the wider interests and needs of society. Managing knowledge outcomes in a new open research (...) and innovation ecosystem is challenging and should become part of the EU’s IP strategy, underpinning EU policies with the new open science–open innovation paradigm. (shrink)

: Anna Julia Cooper's 1892 A Voice from the South is a hybrid text that speaks provocatively to contemporary feminist philosophy. Negotiating exclusionary categories of being and knowing and writing herself into intellectual traditions meant to exclude her, Cooper's narrative methods are politically tactical and epistemologically significant. Cooper inserts subjectivity into objective analysis and underscores knowledge as located and embodied. By speaking from spaces of exclusion, Cooper fully articulates the promise of intersectional approaches to liberation.

St. Anselm is a master of philosophical prose. His writings on God, truth, and free will are models of clarity born of unflagging concern for argumentative precision. He is especially adept at using analogies to cinch his readers' understanding of these recondite matters. Who could forget the light shed upon the concept of existence by the Painter Analogy in the Ontological Argument or how his River Analogy illumines the unification of the Holy Trinity? Such intellectual insights could only be (...) gifts of the Holy Ghost for the edification of the Holy Mother Church. I shall discuss here the three splendid analogies that St. Anselm draws in De Concordia in order to reconcile grace and free will, fostering an understanding of cooperation according to which divine assistance must accentuate, rather than nullify, exercises of human freedom. Central to my discussion is The Father of Scholasticism's four-fold distinction between a power, its exercises, the effects of those exercises, and opportunities to bring about those effects. (shrink)