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  1.  54
    Rawls’s Justification Model for Ethics: What Exactly Justifies the Model?Necip Fikri Alican - 2020 - Dialogue and Universalism 30 (1):171–190.
    This is a defense of Rawls against recent criticism, ironically my own, though it is also a critique insofar as it addresses a problem that Rawls never does. As a defense, it is not a retraction of the original charges. As a critique, it is not more of the same op-position. In either capacity, it is not an afterthought. The charges were conceived from the outset with a specific solution in mind, which would have been too distracting to pursue in (...)
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  2.  1
    The Problem of the External World in René Descartes, Edmund Husserl, Immanuel Kant and the Evil Genius.Robert Elliott Allinson - 2020 - Dialogue and Universalism 30 (1):57-66.
    The need to prove the existence of the external world has been a subject that has concerned the rationalist philosophers, particularly Descartes and the empiricist philosophers such as John Locke, George Berkeley and David Hume. Taking the epoché as the key mark of the phenomenologist—the suspension of the question of the existence of the external world—the issue of the external world should not come under the domain of the phenomenologist. Ironically, however, I would like to suggest that it could be (...)
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  3. Parsimony and Ontological Control: Quine and Wittgenstein on the Size of the World.Mitchell Atkinson - 2020 - Dialogue and Universalism 30 (1):85-103.
    In this paper, I argue that philosophers, while developing ontologies, can be classed as misers or profligates. I develop the categories of ontological miserliness and ontological profligacy and supply explanatory examples. I explore the theoretical motivation of both misers and profligates in terms of thought-time and inquiry scope. In brief, misers prioritize thought-time over inquiry scope; vice-versa for profligates. I examine the extent to which conservation of thought-time is an active concern for misers and provide a miserly taxonomy for ontologies; (...)
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  4. Toward a Critical Synthesis of the Aristotelian and Confucian Doctrines of the Mean.Kevin M. Brien - 2020 - Dialogue and Universalism 30 (1):9-35.
    This paper is the second phase of a project that was begun more than three years ago. The first phase culminated in the publication of a paper working toward a critical appropriation of Aristotle’s Nicomachean Ethics.1 Therein Aristotle famously argues that human wellbeing is constituted by “activity of the soul in accordance with moral and intellectual virtue.”2 This earlier paper brought into focus all the main lines of Aristotle’s theoretical web in the N. Ethics: including the nature of the soul, (...)
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  5. Are Digital Technologies Transforming Humanity and Making Politics Impossible?Jonathan O. Chimakonam - 2020 - Dialogue and Universalism 30 (1):209-223.
    My question in this paper is whether digital technologies transform humanity and make politics impossible. Digital technologies, no doubt, are revolutionary. But I argue that what they have done in the Post-Cold War era are: to further contract the spaces between politicians and the people; transform actors from subjects to objects, such that we may in addition to social identities, talk about digital identities; relocate the public sphere from squares to ilosphere where individuals are granted enormous expressive powers but at (...)
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  6. Around Richard Münch’s Academic Capitalism Theory.Stanisław Czerniak - 2020 - Dialogue and Universalism 30 (1):153-170.
    The author reviews the main elements of Richard Münch’s academic capitalism theory. By introducing categories like “audit university” or “entrepreneurial university,” the German sociologist critically sets today’s academic management model against the earlier, modern-era conception of academic work as an “exchange of gifts.” In the sociological and psychological sense, he sees the latter’s roots in traditional social lore, for instance the potlatch ceremonies celebrated by some North-American Indian tribes and described by Marcel Mauss. Münch shows the similarities between the old, (...)
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  7.  2
    The Art of Shipwrecking.Dávid Kollár & József Kollár - 2020 - Dialogue and Universalism 30 (1):67-84.
    We argue that the epistemological, ontological, locality and social structure of the world have undergone radical changes over the last decades. The greatest riddle of the information age is whether we can domesticate the “unstable chaos” to “productive anarchy.” We argue that this results in the appreciation of the creative use of the “we do not know that we know” type of knowledge that we conceptualize as exaptive resilience. We briefly clarify the difference between exaptation and adaptation, and we compare (...)
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  8. A Universal Theory of Wisdom.Henryk Krawczyk & Andrew Targowski - 2020 - Dialogue and Universalism 30 (1):191-207.
    The purpose of the paper is to synthesize the issues of human wisdom in terms of minds which create knowledge-based judgment. We form a transdisciplinary, big-picture view of the wisdom of humans. Findings: Wisdom is the right judgment and choice in the context of the art of living. Practical implications: Wisdom can be developed within the set of minds. Social implications: To pursue wisdom in thinking and action, one must extend education to embrace more knowledge and practicing gaining better skills (...)
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  9. “Natural Work” as Self-Capability.Andrey I. Matsyna - 2020 - Dialogue and Universalism 30 (1):105-117.
    A great wandering humanist philosopher, enlightener and outstanding poet Grigory Savvich Skovoroda’s work pertains to a difficult period in the life of the 18th century Eastern Ukraine. Against the background of growing injustice and evil, the decline of spiritual values, an authentic practical philosophy of individual opposition to a self-serving world steeped in vice was born. Skovoroda’s philosophy completely lacks the intention to consider proprietary interests as the driving force of human development. Its key principle of human development is self-examination (...)
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  10. Politeness and Pietas as Annexed to the Virtue of Justice.T. Brian Mooney & Damini Roy - 2020 - Dialogue and Universalism 30 (1):37-56.
    “Politeness” appears to be connected to a quite disparate set of related concepts, including but not limited to, “manners,” “etiquette,” “agreeableness,” “respect” and even “piety.” While in the East politeness considered as an important social virtue is present in the theoretical and practical expressions of the Confucian, Taoist and Buddhist traditions, it has not featured prominently in philosophical discussion in the West. American presidents Thomas Jefferson, Benjamin Franklin and George Washington all devoted discussion to politeness within the broader ambit of (...)
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  11.  1
    The Lessons of Gramsci’s Philosophy of Praxis.Omer Moussaly - 2020 - Dialogue and Universalism 30 (1):119-138.
    For many intellectuals, including the philosopher Cornelius Castoriadis, the historical destiny of Marxism-Leninism has discredited the philosophy of praxis. It can no longer serve as a source for radical political thought. Analyzing the theoretical contributions of the Italian Marxist Antonio Gramsci, we argue that a renewal of Marxism is both possible and needed. After more than forty years of neoliberal capitalism, a revitalized Marxism can contribute to the critique of contemporary forms of economic exploitation and statist domination. We propose that (...)
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  12. Critique of Capital in the Era of Globalization.Shuang Zhang - 2020 - Dialogue and Universalism 30 (1):139-152.
    Globalization does not only embrace economy, but also politics, culture, climate, military affairs, and so on. Its most important aspect is capital; the concept of capital is the key to analyzing and understanding the today world. Today capital has turned from primitive accumulation into “accumulation by dispossession,” extending its ruling logic to all fields and levels of the world. What we should do is to minimize the capitalist ruling logic in globalization; the very globalization is an imminent trend.
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