Although, in one respect, the role of popular movements in the collapse of the Soviet system was clear and fundamental, nevertheless that played by the former Communist elites was equally important.

The spiritual geography of Russian cosmism. General characteristics ; Recent definitions of cosmism -- Forerunners of Russian cosmism. Vasily Nazarovich Karazin (1773-1842) ; Alexander Nikolaevich Radishchev (1749-1802) ; Poets: Mikhail Vasilyevich Lomonosov, (1711-1765) and Gavriila Romanovich Derzhavin (1743-1816) ; Prince Vladimir Fedorovich Odoevsky (1803-1869) ; Aleksander Vasilyevich Sukhovo-Kobylin (1817-1903) -- The Russian philosophical context. Philosophy as a passion ; The destiny of Russia ; Thought as a call for action ; The totalitarian cast of mind -- The religious and spiritual (...) context. The kingdom of god on earth ; Hesychasm: two great Russian saints ; The Third Rome ; Pre-Christian antecedents -- The Russian esoteric context. Early searches for "deep wisdom" ; Popular magic ; Higher magic in the time of Peter the Great ; Esotericism after Peter the Great ; Theosophy and anthroposophy -- Nikolai Fedorovich Fedorov (1829-1903), the philosopher of the common task ; The one idea ; The unacknowledged prince ; The village teacher ; First disciple: Dostoevsky and Tolstoy ; The Moscow librarian ; Last years: Askhabad: the only portrait -- The "common task" ; Esoteric dimensions of the "common task" ; Fedorov's legacy: projectivism, delo, regulation -- The religious cosmists. Vladimir Sergeevich Solovyov (1853-1900) ; Sergei Nikolaevich Bulgakov (1871-1944) ; Pavel Aleksandrovich Florensky (1882-1937) ; Nikolai Aleksandrovich Berdyaev (1874-1948) -- The scientific cosmists. Konstantin Edouardovich Tsiolkovsky (1857-1935) ; Vladimir Ivanovich Vernadsky (1863-1945) ; Alexander Leonidovich Chizhevsky (1897-1964) ; Vasily Feofilovich Kuprevich (1897-1969) -- Promethean theurgy. Life-creation ; Cultural immortalism ; God-building ; Re-aiming the arrows of Eros ; Technological utopianism ; Occultism -- Fedorov's twentieth century followers. Nikolai Pavlovich Peterson (1844-1919) and Vladimir Aleksandrovich Kozhevnikov (1852-1917) ; Svyatogor and the biocosmists ; New wine and the universal task ; Alexander Konstantinovich Gorsky (1886-1943) and Nikolai Alexandrovich Setnitsky (1888-1937) ; Valerian Nikolaevich Muravyov (1885-1932) ; Vasily Nikolaevich Chekrygin (1897-1922) -- Cosmism and its offshoots today. The N.F. Fedorov museum-library ; The Tsiolkovsky museum and Chizhevsky center ; ISRICA - Institute for Scientific Research in Cosmic Anthropoecology ; Lev Nikolaevich Gumilev (1912-1992) and neo-eurasianism ; The hyperboreans ; Scientific immortalism: Igor Vishev, Danila Medvedev ; Conclusions about the Russian cosmists. (shrink)

On received philosophical doctrine, history is simply methodologically immature. History's autonomy can be established not by showing scientific explanations impossible for "history," but by coupling a demonstration that hypothetico-deductive explanation cannot exhaustively analyze historical knowledge with a critique of the proto-science view's assumption that legitimate modes of understanding must be analyzable by an explicit methodology. Certain views historians accept, e.g., that events are unique, while inadequate as a general theory of events, reveal historical understanding's distinctive feature: synoptic judgment, which, irreducible (...) to analytic techniques, interprets a complex process as a function of component events, their interrelationships, importance, and context. (shrink)

ABSTRACT This article concentrates on the care for people who suffer from progressive dementia. Dementia has a great impact on a person’s well‐being as well as on his or her social environment. Dealing with dementia raises moral issues and challenges for participants, especially for family members. One of the moral issues in the care for people with dementia is centred on responsibilities; how do people conceive and determine their responsibilities towards one another? To investigate this issue we use the theoretical (...) perspective of Margaret Walker. She states that ideas about identity play a crucial role in patterns of normative expectations with regard to the distribution of responsibilities in daily practices of care. The results of this study show how the identity of a family‐member is put under pressure and changes during her loved one’s illness that leads to difficulties and misunderstandings concerning the issue of responsibility. These results offer an insight into the complexities of actual practices of responsibility and highlight the importance for those caring for people with dementia of attending carefully to how they see themselves and how they see other people involved (Who am I? Who do I want to be for the other?). Answers to such questions show what people expect from themselves and from one another, and how they, at any rate, are distributing responsibilities in a given situation. Professional caregivers should take into account that family members might have different ideas about who they are and consequently about what their responsibilities are. (shrink)

The persistent interpretation problem for quantum mechanics may indicate an unwillingness to consider unpalatable assumptions that could open the way toward progress. With this in mind, I focus on the work of David Bohm, whose earlier work has been more influential than that of his later. As I’ll discuss, I believe two assumptions play a strong role in explaining the disparity: 1) that theories in physics must be grounded in mathematical structure and 2) that consciousness must supervene on material processes. (...) I’ll argue that the first assumption appears to lead us toward Everett’s many worlds interpretation, which suggests a red flag. I’ll also argue that the second assumption is suspect due to the persistent explanatory gap for consciousness. Later, I explore ways that Bohm’s later work holds some promise in providing a better fit with our world, both phenomenologically and empirically. Also, I’ll address the possible problem of realism. (shrink)

"Simone Weil's bibliography": p. [181]-194. Includes index. Introduction / George Abbott White -- The jagged edge / Michele Murray -- Simone Weil's mind / Robert Coles -- The life and death of Simone Weil / J.M. Cameron -- Simone Weil, last things / Michele Murray -- Simone Weil's Iliad / Michael K. Ferber -- Notes on Simone Weil's Iliad / Joseph H. Summers -- Patriotism and The need for roots / Conor Cruise O'Brien -- Marxism-Leninism and the language of Politics (...) magazine / Staughton Lynd -- Simone Weil's work experiences / George Abbott White. (shrink)

L’homme occidental est hanté par le deuil d’une origine qu’il ne cesse de vouloir comprendre à travers les mythes, les fables et les religions qui en constituent le récit. Si chaque peuple a son identité, sa manière de vivre, de penser et de sentir, l’homme est-il pour autant prisonnier de sa culture, identifié à ses valeurs, aliéné à ses représentations, assigné à ses croyances? Si toutes les cultures se valent sont-elles pour autant égales?Aujourd’hui, le débat sur l’identité traduit un malaise (...) dans la culture. Il s’agit de distinguer entre le pluralisme nécessaire à toute vie démocratique et un multiculturalisme qui peut en être la limite. L’effacement des repères symboliques, le décloisonnement des cultures, le brassage des populations ont favorisé l’émergence d’une identité cosmopolite, clanique. L’homme cosmopolite est un homme sans qualité, de toutes les mémoires mais d’aucune histoire, semblable aux autres mais ne ressemblant à personne. A l’inverse, et dans le même temps, les communautarismes revendiquent une identité inaltérable qui fait du Même l’organisateur du lien social, tandis que les fondamentalismes font des Ecritures le nouveau livre de sciences naturelles et de Dieu l’immense marché mondial des fanatismes. Une identité qui prétend à l’immuabilité ne menace pas seulement le corps social mais porte atteinte à l’idée même d’humanité. (shrink)

Introduction: Between Crisis and Closure One of the truisms of the history of French philosophy is that it was the importation of German philosophy, ...

This section will cover (a) definition of business policy: strategic decisions in the enterprise; (b) ethical behaviour above and beyond the requirements of the law: what might this involve e.g. in respect of products and markets in which the business is prepared to operate? (c) does business have a responsibility towards society? For example, should businesses decide without being legally required to do so, to undertake activities which they think are in the national interest even if this may appear to (...) conflict with strictly commercial interests? (d) if ethical/social decisions are required, who is to make them — at what levels of an enterprise — e.g. does the board make them all or are they also expected below board level? This section will also cover: (e) practical examples in the light of changing attitudes towards business and market behaviour in the 1980''s and 1990''s; (f) implications of attitudes towards corporate crime and of behaviour which may not be illegal but which may be regarded as unacceptable: this will be discussed with examples from experience in Australia and other countries. The section will first explain the meaning of the phrase business policy and will briefly outline the kinds of strategic decision which have to be made in business enterprises. It will go on to consider whether there are things a business ought or ought not to do even if they are within the law. The section will illustrate these problems with examples in the light of changing attitudes towards business policy and market behaviour in the 1980''s and 1990''s. It will take into account some recent cases of corporate crime in Australia and elsewhere and also of behaviour which while neither against the law or outside the power of the board, might be thought inappropriate. (shrink)

Collingwood shows that history is the science of mind that gives selfknowledge by asking how historical knowledge is possible. Critics claim he over-intellectualizes the subject matter of history and the historian's process of thinking. The dialectical theory of mind, the theory of absolute presuppositions, and the logic of question and answer-all developed in Collingwood's works other than The Idea of History -show these objections to be mistaken. In his theory of mind, the "thought" reenacted by historians includes feelings, desires, perceptions, (...) and imagination. History differs from current practice, and counter-examples from what are chronicles, not history, do not discredit Collingwood's theories. History provides necessary and complete answers only to specific questions as they reflect a set of absolute presuppositions ; it is re-enactment, not representation, of the past. (shrink)

Volume: 4 Publisher: London J. Murray Publication date: 1888 Subjects: Plato Socrates Philosophy, Ancient Notes: This is an OCR reprint.

This selection of George Berkeley's most important philosophical works contains--Essay Towards a New Theory of Vision; Principles of Human Knowledge; Three Dialogues between Hylas and Philonous; Theory of Vision Vindicated and Explained; De Motu (in translation); Philosophical Correspondence between Berkeley and Samuel Johnson, 1729-30; and Philosophical Commentaries.

Juros, H. Die "Objektschwäche" der Moraltheologie.--Nossol, A. Christsein als radikale Proexistenz.--Styczen', T. Personaler Glaube im Spannungsfeld von religiöser Autorität und Gewissensautonomie.--Piegsa, J. Die "Sache Jesu" und die Reformmarxisten.--Szostek, A. Zur gegenwärtigen Diskussion über den Utilitarismus.--Pryszmont, J. Die Wiederherstellung der gefallenen menschlichen Natur.--Theiner, J. Gedanken zur Sündenlehre Abaelards in seinem Werk "Ethica seu Scito teipsum".--Sikorski, T. Die Aporie des gemeinschaftlichen Lebens.--Kleber, K.-H. Der Christ und die Armut.--Wojtyła, K. Die menschliche Person im Kontext der ehelichen Hingabe und Elternschaft.--Tischner, J. Überlegungen zur Arbeitsethik.--Zeimentz, (...) H. Toleranz-Freiheit-Wahrheit. (shrink)

THE LENGTHENING SHELF of books on the special problems of historical knowledge reminds us that few obiter dicta have worn quite as badly as Santayana's remark that those who do not know history are doomed to repeat it. Though it epitomizes a recurrent mood of impatience with those who refuse to acknowledge our own favorite analogies between present problems and past disasters, yet it leaves one feeling uneasily committed to a set of underlying presuppositions which one would not care to (...) make explicit. Is the historical process of itself really repetitive? How many great historical changes have been brought about—as in the Renaissance—by those who did know history and wished to repeat its classic forms? Or is it possible, as Santayana suggests, that knowledge of history brings release from otherwise ineluctable forces and their consequences? What in Santayana's time seemed a radical denial of the commonplace notion of inevitable progress now appears as the most conservative of nineteenth-century attitudes: the belief that historical reality is there, weaving and reweaving its tangled web, subject like the laws of nature to discovery and perhaps exploitation, but remaining a field of real entities and forces whether discovered or not. Santayana's dictum is of a piece with all those claims which begin, "History shows that...." But few historians or philosophers now have much sympathy even with the possibility of such claims. Were there significantly repetitive patterns of major events, historical knowledge would indeed make the present an elaborate form of déjà vu. Yet historians above all are reluctant to claim that their subject is a manual of politics or of anything else. Call any current event "another Munich," and any historian worth his salt will list seventeen important respects in which that event does not, and even could not resemble Chamberlain's ill-starred agreement. (shrink)

Vorwort.--Die texte: A. Aus der Stuttgarter gymnasialzeit. B. Aus der Tübingen studienzeit. C. Aus der Berner hauslehrerzeit. E. Aus der Jenenser dozentenzeit. F. Gedichte von 1790-1801.--Anmerkungen.

George V. Walsh examines the differences and similarities between Immanuel Kant and Ayn Rand in the area of metaphysics. He presents Kant's premises and conclusions on the major issues and provides a detailed discussion of Rand's criticisms of Kant. Walsh argues that Rand has seriously misread Kant on several points. Her interpretation—that Kant saw our sensory grasp of the world as "delusion," rather than knowledge—resembles that of Arthur Schopenhauer, except that the latter declares Kant's doctrine worthy of praise instead of (...) condemnation. (shrink)

"This book is a sorely needed corrective. Animal Spirits is an important--maybe even a decisive--contribution at a difficult juncture in macroeconomic theory.

This paper reviews the relationship between organisational leadership, corporate governance and business ethics, and considers the implications for management. Business ethics is defined, and the causes and consequences of unethical behavior are discussed. Issues pertaining to leadership, subordinate and organisation responsibility for business ethics are considered. The changing role of business leaders and the new concept of ''corporate governance'' are examined, with an increasing importance being placed on ethical and socially responsible attitudes towards business. Organisational effectiveness and organisational efficiency, formerly (...) central issues for practising managers, with directors thinking in terms of goal achievement for their respective organisations, have now been augmented by an awareness of issues in business ethics, and a requirement for members of the corporate governance to behave in more socially responsible ways. A secondary aim of the paper is to introduce an approach which illustrates how corporate governance and management could deal with some of the moral dilemmas that they may have to face. (shrink)