As my book The Uses of Argument pointed out, we must look and see how our critical standards vary from one area or activity to another-e.g. from politics to aesthetics. Hence we need to explore how these critical standards evolve. and how the most reflective and best-informed people in any area of experience refine those standards. We cannot understand where we are now unless we understand how we got here, even in a field like mathematics. Hence we must modestly recognize (...) that the best we can do now is the best we can do now; and that those who come after us will move beyond our ideas. There is much contingency in these historical developments. (shrink)
This article seeks to challenge the position of neoclassical economic theory, and approaches to the social sciences based on a natural scientific view of rationality. A series of culturally diverse vignettes suggest a more practical approach.
Gustaf son's ethics is both conservative and revolutionary. By taking Calvin, Luther, and Augustine as discussion partners, he avoids the "culs-de-sac" into which seventeenth-century physical science drove the "theology" of nature. In doing so, he shares the Stoic tendency in late twentieth-century science, e.g., in ecology. For him, "the powers that bear down on us and sustain us" are present in our experience of the world; and this experience must square with our other empirical knowledge, e.g., in biology. Yet it (...) is not clear how we are to ground, in detail, the "moral" perceptions of nature to which Gustafson finally appeals. (shrink)
"A discussion of the historical development of our ideas of time as they relate to nature, human nature and society. . . . The excellence of The Discovery of Time is unquestionable."--Martin Lebowitz, The Kenyon Review.