It is often claimed that liberalism is falsely and perniciously universalist. I take this charge seriously, exploring three positions: the communitarians’, Rorty’s, and that of “comprehensive” liberalism. After explaining why universalism is thought impossible, I examine the communitarian view that value is determined within communities and argue that it results in a form of relativism that is unacceptable. I next discuss Richard Rorty’s liberal acceptance of “conventionalism” and explain how, despite his rejection of universalism, Rorty remains a liberal. (...) I then present a defense of universalism, based in part on arguments that parallel Thomas Nagel’s arguments in defense of a “view from nowhere” and Jean Hampton’s objectivist arguments against Rawls’s moves to a “merely political” theory. That defense requires that we can distance ourselves from our ends to make moral judgments shorn of all partialities. (shrink)

In 1901 Russell had envisaged the new analytic philosophy as uniquely systematic, borrowing the methods of science and mathematics. A century later, have Russell’s hopes become reality? David Lewis is often celebrated as a great systematic metaphysician, his influence proof that we live in a heyday of systematic philosophy. But, we argue, this common belief is misguided: Lewis was not a systematic philosopher, and he didn’t want to be. Although some aspects of his philosophy are systematic, mainly his pluriverse of (...) possible worlds and its many applications, that systematicity was due to the influence of his teacher Quine, who really was an heir to Russell. Drawing upon Lewis’s posthumous papers and his correspondence as well as the published record, we show that Lewis’s non- Quinean influences, including G.E. Moore and D.M. Armstrong, led Lewis to an anti- systematic methodology which leaves each philosopher’s views and starting points to his or her own personal conscience. (shrink)

John Riley 'A (Ukrainian) Life in Soviet Film: Liber's _Alexander Dovzhenko_' _Film-Philosophy_, vol. 7 no. 31, September 2003.

In Achieving Our Country, Richard Rorty pauses to explain what it was like to be “a red diaper anticommunist baby” and to become a “teenage Cold War liberal.” Rorty's political allegiances were virtually unknown until the 1980s. The trouble with Rorty's “inspirational” liberalism is that, at best, it tends to become merely inspirational and sentimental, without much bite. There once was a time when the work of liberal metaphysicians and theorists was important, especially when liberalism was a (...) novelty and liberal societies were just coming into existence. Indeed, economic trends suggest that there may be a collapse of liberalism and pragmatism in America. Inspirational liberalism may be a healthy antidote to legalistic rights‐based liberalism and to the abuses of the infatuation with theorizing by postmodern cultural critics. But without pragmatic toughness and a concrete program for reform, patriotic inspirational liberalism too easily degenerates into an empty rhetorical hand waving. (shrink)

Individual, family, economic, and other forms of people suffering impact organizations. Suffering in the workplace is probably a more common occurrence than expected in everyday life, and opposite to health and employee wellbeing. According to the World Health Organization, 300 million people worldwide struggle with depression and close to 800.000 people die due to suicide every year. The European Survey on Working Conditions in the European Union gathers the most varied aspects of working conditions, such as the duration of the (...) working day, relationships between collaborators in organizations, or healthy work habits. Among the results of that survey it is noteworthy that almost half of the close to twenty-two thousand workers surveyed in the 27 member countries stated that they felt uneasiness due to the conditions of their work. (shrink)

Violence occupies a regal position in the work of de Sade. It manifests itself in two forms: sexual persecution and enlightened reasoning. De Sade uses his most precious instrument as a semblance, by creating a magic spectacle of a gothic novel, and as truth, when he presents himself as a metaphysician and moralist. What kind of reading of de Sade deserves the title of the most adequate one? Does de Sade exist in text only? Is he the liberator, so praised (...) by surrealists? Or does his transgressive nature go beyond the postulates of moral or social-political liberalism and penetrate the sphere of existence, demanding such actions that could be performed only by an individual consciously aiming at its doom? In his theatrum of passions and arguments, de Sade returns to the motif of rivalry between good and evil, simulating various narrative positions: from impulsive libertinism to dark Gnosticism, and reaches for complementary means of expression: from apology of crime to a lyrically tinted martyrological emphasis. Reading de Sade need not cause indignation. If one remembers that he is a transhistorical philosopher, one can deal with him in the way suggested by Chantal Thomas – euphorically. The reading of de Sade, like all other texts, depends on the times; in his case, the best atmosphere is provided by the mental and political atmosphere created by liberal democracy. He can be read there with open mind and physically relaxed, lightly – as becoming for a comoedia. (shrink)

Individual substances are the ground of Aristotle’s ontology. Taking a liberal approach to existence, Aristotle accepts among existents entities in such categories other than substance as quality, quantity and relation; and, within each category, individuals and universals. As I will argue, individual substances are ontologically independent from all these other entities, while all other entities are ontologically dependent on individual substances. The association of substance with independence has a long history and several contemporary metaphysicians have pursued the connection. (...) In this chapter, I will discuss the intersection of these notions of substance and ontological dependence in Aristotle. I will canvass a few contemporary formulations of ontological dependence and discuss some of the interpretative difficulties in ascribing any of these formulations to Aristotle’s characterization of individual substances as ontologically independent. My aim is not to resolve fully these difficulties but to locate the topics of substance and independence relative to certain other controversies in Aristotle studies. However, I will sketch a position. In particular, elsewhere I have speculated that Aristotle is both a primitivist and a pluralist with respect to ontological dependence, and I will develop this line of interpretation a bit further later in the chapter. (shrink)

This article defends the paradoxical thesis that neo-Kantianism is better described as neo-Fichteanism rather than neo-Kantianism. It maintains that neo-Kantianism is closer to Fichte than Kant in four fundamental respects: in its nationalism, socialism, activism, and in its dynamic and quantitative conception of the dualism between understanding and sensibility. By contrast, Kant’s philosophy was cosmopolitan, liberal, non-activist quietist and held a static and qualitative view of the dualism between understanding and sensibility. I attempt to explain why it took the (...) neo-Kantians so long to recognize these profound affinities with Fichte: they were influenced by Fries conception of Fichte as a speculative metaphysician. I argue that the hold of Friesian interpretation of Fichte was first broken by Emil Lask in his Fichtes Idealismus und die Geschichte. (shrink)

Much of contemporary philosophy, political theory, and social thought has been shaped directly or indirectly by Georg Wilhelm Friedrich Hegel, though there is considerable disagreement about how his work should be understood. He has been described both as a metaphysician and characterized as an ironic narrator who anticipated the character of philosophy after metaphysics. His position is equally ambiguous with regard to his political thought. He has been construed both as an enemy of the liberal state and as a (...) friend of freedom. This volume's revisionist reassessment, building on the scholarship of Klaus Hartmann, explores these ambiguities in favor of a non-metaphysical reading of Hegel's arguments. It also shows how the foundations of his political thought support a liberal democratic state. This reappraisal of Hegel's arguments resituates him as a philosopher who anticipates the difficulties of post-modernity and offers a basis for reassessing ontology, aesthetics, and revolution. Philosophers and those doing work in political theory will find this volume of great interest. (shrink)

The essay explores how God is conceived—if only just—in the works of two existentialist philosophers: Martin Heidegger and Karl Jaspers, one considers the mutual convergence and disarming divergence of their respective positions. In 1919, Martin Heidegger announced his distancing of himself from the Catholic faith, apparently liberating himself to pursue philosophical research unfettered by theological allegiances. Thereafter, the last of the Western metaphysicians takes his hammer to the ‘destruktion of onto-theology’—the piety of Greek philosophy and of Hellenized Judaeo-Christianity. The (...) essay argues that Heidegger provided both the platform and challenges reins for his long-time friend Karl Jaspers’ thinking on the question of the absconditus—‘absconded into hiding; hence lost, or better, the missing condition’—of the transcendent. One might avail one's critical perspective by considering ideas from Indian philosophy to balance the respective positions of the two humanist-Germanic protagonists. We proceed so with a view to reconfiguring the predominant monotheistically conceived conception of the deity, the place and limits of belief and philosophical faith, and the future of postdivinism in the global axis. (shrink)

Poststructuralists hold Hegel responsible for giving rise to many of modern philosophy's problematic concepts--the authority of reason, self-consciousness, the knowing subject. Yet, according to Simon Lumsden, this animosity is rooted in a fundamental misunderstanding of Hegel's thought, and resolving this tension can not only heal the rift between poststructuralism and German idealism but also point these traditions in exciting new directions. Revisiting the philosopher's key texts, Lumsden calls attention to Hegel's reformulation of liberal and Cartesian conceptions of subjectivity, identifying (...) a critical though unrecognized continuity between poststructuralism and German idealism. Poststructuralism forged its identity in opposition to idealist subjectivity; however, Lumsden argues this model is not found in Hegel's texts but in an uncritical acceptance of Heidegger's characterization of Hegel and Fichte as "metaphysicians of subjectivity." Recasting Hegel as both post-Kantian and postmetaphysical, Lumsden sheds new light on this complex philosopher while revealing the surprising affinities between two supposedly antithetical modes of thought. (shrink)

Tranquillity’s Secret Presents A New Understanding Of The World And Ourselves, And A Forgotten Meditation Technique That Protects You From Traumatic Harm. There Is A Way Of Seeing The World Different. -/- My goal in this book is two-fold: to introduce a revolutionary paradigm for understanding ourselves and the world; and to explain an ancient meditation technique that brought me to the insights upon which it is founded. This technique appears in different forms in the extant spiritual and religious traditions (...) over millennia which have used it — and in which it has been acknowledged as the most efficacious way to reach a direct experience of mind, or the most direct path to a union with God. Unfortunately, the proper way to use it has been largely lost over the last few centuries along with a clear understanding of why it was claimed to be so highly efficient. The primary reason for this loss is the mechanical materialism that frames all our scientific knowledge today. Lady Anne Conway, an English philosopher and a contemporary of René Déscartes, the French Metaphysician of the Seventeenth Century, was the first to characterize his philosophy as the “Mechanical philosophy.” It was Déscartes’ fascination with garden automata (moving statues) that he saw throughout Paris during his time, that led to his idea that the bodies of animals are nothing more than machines of varying complexity – which could be replaced by metal cogs, axles, and wheels. This very contemporary idea is in fact his legacy to humanity — along with the mind-body split that it entails — as mechanism became the standard to which Nature and all life was compared, and still is. This was the genesis of the modern reductive scientific understanding of life as discovered mechanisms made up of dead matter. -/- Although Déscartes’ philosophy was not materialism proper, as he held mind to not be material in nature, his was the most significant move to a cognitive framing of all phenomena as the result of mechanical interactions, and he went so far as placing all non-human animals into the machine-only category, because, he argued, they didn’t have minds. While a full account of Déscartes’ thought is not useful in this work, I want to use Lady Conway’s term to make a distinction between a mechanical materialism, which materialism has evolved into, and a less severe understanding that is not so destructive of the primacy of two aspects of being alive — mind and cognizance — which today are asserted to be by-products or epiphenomena of material processes in the brain by strict adherents to the mechanical philosophy. -/- This frame allows nothing but dead matter, and all that is comprised of dead matter, to be entertained as real. Anything beyond that is either ignored, or considered to be nothing more than figments of someone’s imagination — and this both limits and structures our thoughts about everything. Even those who believe they have moved on from this limiting understanding continue to be fenced in by language, which is structured by it — so that there is no escaping its limitations via a simple substitution or redefinition of concepts. Rather, it will take a truly revolutionary new paradigm and a concomitant reframing of our understanding of ourselves, this world, and reality, and how they come together in the new paradigm. I characterize the difficulty of this change as being like that of meeting an alien race and trying to work out how they see reality before communication can begin — which is very difficult to do when one’s own view is so limited. -/- I call this revolutionary paradigm Responsive Naturing. -/- Responsive Naturing replaces the current paradigm and its concomitant idea of deterministic causality which is foundational in scientific practice today. It can do this because, as you will see, it better accounts for all categories of phenomena, and thus includes all the most important human experiences, such as that of being alive, of beauty, of love, and the ultimate unity of all things. Responsive Naturing provides a sound foundation for the sciences, without the imposed limitation of mechanical materialist explanations, so that both science and spirituality can be founded upon this single common understanding of how things work. -/- This novel paradigmatic understanding of reality intrinsically applies to all dimensions of mental phenomena — be it of perceptions, sensations, or thoughts — and from the indeterminacy of quantum mechanics to the stochastic nature of most physical phenomena, to the often accidental, sometimes fortunate, but never sure, character of all human activities. This makes this new paradigm immediately productive in a practical way — it simply works, as I will show. It empowers us in ways that our disjointed and parochial schools of thought lock us out of completely, opening up new possible methods of looking at problems and finding solutions across disciplines. However, understanding the repercussions of the new paradigm upon one’s cognitive frame and the concomitant structure of language is difficult to comprehend simply because it is alien to the existing frame and paradigm. The impetus to make the effort is becoming quite clear: -/- Today, the sciences are ruled by the limiting cognitive framing of mechanical materialism, and over the last century, the limitations of that frame and its associated scientific paradigm of physical causality have become obvious: science has become schizophrenic. On one hand, some scientists say everything is strictly determined by the laws of nature, and neither free will nor conscious intent have any involvement in what happens; but others say that the state of the underlying quanta that make-up everything is indeterminate until consciously observed with the intent to measure it. Mechanical materialism is why scientists say you have no free will, while you obviously experience that you do — and you are held responsible for your actions by society because you do. It is also why scientists cannot find a non-speculative explanation of consciousness on an evolutionary or biological level, even though being conscious is the most obvious aspect of being alive. And these contradictions have infected every aspect of our lives, and our world, by limiting our ability to see the world any other way. Even the formulation of spiritual doctrines is constrained today by this cognitive frame’s presence in our language. This is not an academic matter, as we see clearly in our failure, so-far, to change the path that has brought us to a global environmental collapse and the ecocide of life on Earth. -/- What is unique about the book’s approach is that it does not speculate about what might be the case, like so much of philosophy does. Instead, it relies upon meditative and contemplative insights that were gleaned directly from a dedicated advanced meditation practice over 60+ years of the author’s life. These insights were then confirmed by subsequent research into similar forms of this advanced meditation technique found across the world and throughout human history. In conjunction with my meditation practice, I have doctoral-level education in Philosophy and a 30-year career in Software Engineering. The latter was in part focused on automated software development, during which I was confronted with the unsolvable enigma — within the mechanical materialist understanding that I was enculturated into, and inculcated with — of Human Creativity. An enigma that set me on my path of discovery. -/- I have discovered, and continue to discover, just how productive this novel paradigm is in understanding ourselves and our world, by its ability to explain — in detail — so many of our experiences that are today either inexplicable, paradoxical, or ignored “for the present” by scientists until some hoped for mechanical description can be found. For the most part, scientists constrain themselves to describing mechanisms, but describing how is not explaining why — and that is why so much of our modern knowledge has a best-used-by-date. On the other side, seemingly all spiritual traditions accept this modern characterization of the world, ourselves, and reality that is manifest in our language, so that even spiritual phenomena and ideas are necessarily structured by it. We accept the ideas of separate beings, intentional entities, levels of consciousness, and attainment of enlightenment or unification with God, all of which are necessary because dead matter, and unconsciousness, are considered to be the starting point. It isn’t. Rather than just present this novel paradigm as a fait accompli, the book’s five sections bring the reader through stages of reconfiguration of our understanding: -/- Volume 1. The Way of Unsaying — The need for the articles in the first volume is not to tell the reader how things are, but to unsay the things that they have heard throughout their lives and have taken to heart. This is accomplished by exposing the logical and explanatory limitations of those ideas that usually go unnoticed. This is necessary to do in order to open the reader’s mind to other ways of accounting for phenomena, and navigating life, so that the reader will understand: first, why the meditation technique I will present is so effective; and second, why the novel paradigm that I propose will truly advance human knowledge and enable us to change our way of being in the world. In order to liberate oneself from seeing the world in a particular way I use skillful means to unseat all the understandings that we have all been inculcated with. This can be destabilizing, and you might find yourself getting annoyed, or even frightened. To paraphrase a Buddhist proverb: Better not to start; but if started, better to finish: -/- Volume 2. The Way of Contemplation — In this volume, the paradigm of Responsive Naturing is developed, building upon the dialogs in volume 1. This volume challenges the reader, since breaking free of one’s existing cognitive frame and paradigmatic understanding is not a trivial exercise, and neither is restructuring one’s thoughts to fit into a new paradigm. This section explains what Responsive Naturing means, how it works in both spiritual and scientific senses, my specific arguments for why it is the answer to our need for a better way to account for phenomena and experience, and how our way of being in the world can change because of it. I attempt to show, via a myriad of independent fields of study, just how powerful this paradigm is in explaining the various phenomena that until now, either had no scientific explanation, or had an incoherent and never proven one. -/- Volume 3. The Way of Tradition — This volume provides the reader with traditional descriptions of similar types of meditation to that which I am presenting. These techniques are related by the unusual support for meditation that they use: that of Inner Spontaneous Sound. This information is provided for two reasons: 1) to validate the technique I present in volume 4, The Way of Meditation, by showing the high esteem that these techniques have been held in by all spiritual traditions, and 2) to present a rational explanation for the technique’s effectiveness, based upon responsive naturing. Volume 4. The Way of Meditation — This volume describes the practice that I call “Great Responsiveness Meditation” which will allow the reader to: 1) engage in a long-term meditative and contemplative practice in order to attain the insights that are the foundation for the novel paradigm that I am presenting; and 2) to benefit from two unique side-effects of using inner spontaneous sound: one which protects the meditator during traumatic and extreme emotional experiences, especially of the kind now expected because of the current global environmental and societal crises; and the other — which is widely attested to — is an alchemical-like change in the meditator, who quickly displays compassion without self-centered concern. In Buddhism, this is known by the Sanskrit word “Mahākaruṇā,” which is the type of responsive compassion displayed by all enlightened beings. It is a permanent change in how we live our life, and it enables each of us to overcome our worst inculcated selfish behaviors. 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In lieu of an abstract, here is a brief excerpt of the content:122 HUME ON CURING SUPERSTITION In the first volume of his masterful treatment of the Enlightenment Peter Gay says that "David Hume proclaimed philosophy the supreme, indeed the only, cure for superstition." The context suggests that Hume had great "confidence" in this project and that he shared Diderot's view of the philosopher as the apostle of truth who would teach all mankind. Certainly Hume, in common with his philosophical (...) compatriots, thought that superstition was a great evil. He may also have thought that philosophy was the best weapon with which to oppose superstition. But did he think that it was a "cure" and that the philosopher was a pathfinder for a new and glorious dawn of universal enlightenment? He seems rather to have held a somewhat more modest and circumspect view of what philosophy can accomplish by way of liberating humanity from superstition than did some of his more optimistic contemporaries — a view 2 worthy of closer examination. The purpose of this paper is to explain just what he did think by examining those texts where he writes about the curative virtues of philosophy. So that any shifts in Hume's views may be more apparent, the relevant passages will be considered according to their chronological order. In the conclusion to Book I of the Treatise (1738) Hume characterizes the results of his reasoning as a "forelorn solitude" in which he is separated, not only from the crowd, and from "metaphysicians, logicians, mathematicians, and even theologians," but also from philosophers, who, like all others, follow the inconsistent dictates of imagination in alternating between belief in the continual existence of sensible matter and the 123 reliability of causal reasoning, which teaches us that sensible objects are in us, rather than in external nature (T 265-6). His own philosophical reflections have led to the realization that even the causal "connexion, tie, or energy lies merely in themselves," as certainly as do sensed qualities. Thus the philosophical quest itself, which seeks a knowledge of "the ultimate and operating principle... which resides in the external object," is revealed as a contradictory or meaningless enterprise. We are left with a "very dangerous dilemma, whichever way we answer it," whose horns are precisely superstition and philosophy. That is, we may either "assent to every trivial suggestion of the fancy... often contrary to each other... [which will] lead us into such errors, absurdities, and obscurities, that we must at last become asham'd of our credulity;" or we may "take a resolution to reject all the trivial suggestions of the fancy, and adhere to the understanding" which will lead us to the conclusion that there is "not the lowest degree of evidence in any proposition, either in philosophy or common life" (T 266-8). He believes that philosophy has come to an impasse which he does not know how to escape, and which we commonly deal with by simply ceasing to think about the problem, finding ourselves "absolutely and necessarily determin'd to live, and talk, and act like other people in the common affairs of life" (T 269). Observation of the actual effects of philosophy upon conduct warrants the conclusion that "refin'd reflections have little or no influence upon us," excepting, of course, for that brief time in which those reflections leave us quite agitated and confounded by our inability to provide answers to the questions which most trouble us. 124 Philosophy is here characterized, not as a cure for superstition, but as an equal and opposite mental disposition, whose reflections ultimately undermine its own rational credentials, so that they seem no more valid than those of superstition. He does indeed resort to the therapeutic metaphor, but only to make nature the physician which "cures me of this philosophical melancholy and delirium" by applying that "carelessness and inattention" which he earlier identified as that which "alone can afford us any remedy" for philosophical despair (T 218). So philosophy is itself in need of the cure afforded by amusement and the various "common affairs of life" with which gentlemen occupy themselves. When engaged in those pursuits, philosophy seems individually and socially useless, in effect "an abuse of time" (T 270). If one returns to... (shrink)

The structural abstract discusses the features of modern post-non-classical scientific discourse, according to which all kinds of scientific and religious knowledge are simplified mental construction of a complex objective reality. All accumulated religious knowledge is a combination of various theoretical models of divine reality, the performance of which was checked by centuries of experience of mystical connection with the Lord. According to the requirements of scientific and religious discourse on incompleteness of knowledge, all religious texts of the Bible, the Koran, (...) the Torah, etc. are not carriers of absolutely probable knowledge. The sacred reality they describe is far more complex. The structural abstract reveals the originality of the subject and object of religious narration and the special nature of the mystical fact. The empirical basis of Christian knowledge is the books of the Old and New Testaments, which set the initial basis of Christian knowledge. The array of interpretations of sacred knowledge, accumulated over two thousand years of the Christianity development, it constitutes the main volume in the system of Christian knowledge. Christian theology provides a comprehensive understanding of Christian doctrine and its historical development. A special role is played by mystical knowledge-management-experiencing, the knowledge of God in the structure of Christian knowledge. The peculiarity of knowledgemanagement-experiencing determines that it comes directly from God. Theology can be achieved in the course of many years of practical work of an ascetic. The mystical side of knowledge-management is the experience of a direct connection with the Lord, which is difficult to convey in words. Secret knowledge-management exists only in real time in the existential reality of sacred experience. The structural abstract distinguishes two types of metaphysical knowledge – Western and Eastern metaphysics. Western metaphysics is considered to be the universal, most developed type of philosophical rational knowledge, the main goal of which is to develop a theoretical model of the fundamental reality, what is the God. It is reasonable to call Eastern metaphysics the metaphysics of the Path originating in the middle of the first millennium BC in India (Brahmanism, Buddhism, Jainism, etc.) and China (Taoism). Orthodoxy is the Christian version of the metaphysics of the Path, while Sufism is in Islam. Everything is subordinated to the liberation of the ascetic from worldly desires and the achievement of a mystical connection with God in Eastern metaphysics. The metaphysics of the Path includes three components – theoretical construction of the God, difficult practical actions (the Path) and the secret knowledge-management of the God, which are considered in inseparable unity. The Orthodox version of the metaphysics of the Path is one of the most developed in Eastern metaphysics.The texts of Western and Eastern metaphysics differ considerably. The works of Western metaphysicians appeal to the human mind and are predominantly speculative. The writings of Eastern metaphysicians try to reproduce the mental reality of the Path of merit of Enlightenment to a large extent. If rational knowledge of the fundamental foundations of the universe prevails in Western metaphysics, then Orthodox metaphysics is guided by the desire to enter the mystical space of divine reality. (shrink)

A free man's worship.--Mysticism and logic.--The place of science in a liberal education.--The study of mathematics.--Mathematics and the metaphysicians.--On scientific method in philosophy.--The ultimate constituents of matter.--The relation of sense-data to physics.--On the notion of cause.--Knowledge by acquaintance and knowledge by description.

Contents Include: Mysticism and Logic - The Place of Science in a Liberal Education - A Free Man's Worship - The Study of mathematics - Mathematics and the Metaphysicians - On Scientific Method in Philosophy - The Ultimate Constituents of Matter - The Relation of Sense-Data to Physics - On the Notion of Cause - Knowledge by Acquaintance and Knowledge by Description.

Richard Rorty's pragmatism is a distinctively doubled philosophy formed at the twain of a rigorous antifoun‐dational philosophical perspective and a committed postmetaphysical cultural criticism. Rorty instead rigorously held to the line that no particular politics follows from anti‐foundational philosophy. Rorty's arguments against representationalism, foundationalism, and metaphysics‐first philosophy in Mirror are complex and not always easy to navigate without careful guidance. The risk of the approach in Mirror is that it could implicate Rorty in a foundationalist critique of foundationalism, or a (...) metaphysical critique of metaphysics. For ironism is the studied denial not of metaphysics itself, but only of strong forms of pro‐metaphysical argument. Rorty uses liberalism to avoid the metaphysical forbidding of metaphysics – substituting for it instead a liberal, perhaps even a critical, limiting of metaphysics. The most important insight of Contingency boils down to this: liberalism and ironism together give us something to strive for that the metaphysician would otherwise take as settled. (shrink)

Richard Rorty draws a distinction between an activity of using old words in new senses for self liberation or private autonomy and an activity of searching ‘‘for theories which will get at real essence.’’ He calls those who engage in the former activity ‘‘ironists,’’ people like Proust, Nietzsche, Heidegger, Hegel and Derrida, and calls those who engage in the latter activity ‘‘metaphysicians,’’ people like Plato, Descartes and Kant. The ironists, he says, have radical and continuing doubts about their final (...) vocabularies, because they have been impressed by other vocabularies. Unlike metaphysicians who search for words closer to reality, ironists engage only in playing off new words against old ones. When Rorty realized that this distinction is implausible, that both groups shared a certain unavoidable metaphysical link, he then called for replacement of theory with novel in ironism, which implies replacement of philosophy with literature. Theory, he says, is about general ideas, while the novel is about people. This paper is aimed at averting this implication, by arguing that interpretation of the novel implicates metaphysics and is theory-laden, and that ironism should not be seen in the Rortyan way as that opposed to metaphysics, but as a new way of doing metaphysics. Integrativism, an African method of philosophy, is employed to dissolve Rorty’s distinction between ironism and metaphysics, and to redescribe ironism as ‘‘innovativism.’’ The method of this work is argumentative, conversational, critical and redescriptive. Keywords: Ironism, metaphysics, integrativism, innovativism, redescription. (shrink)

Metaphysicians of Meaning is the first book to challenge the accepted understanding of Russell's On Denoting and Frege's On Sense and Reference . Makin compares the work Russell did shortly before his famous essay "On Denoting" with the essay itself and argues that this comparison shows that the traditional view of the problem Russell was trying to solve is untenable. He then examines Frege's classic essay and argues that some of the less well-known views that Frege held have radical (...) implications for our understanding of this essay. (shrink)

"Liberal Perspectives for South Asia" discusses the essentials of the liberal philosophy, while also indicating how appropriate it is in the South Asian context. In the past, the subcontinent was renowned for the skill with which it took up the dominant ideologies of the west and articulated them for the Asian context. In the post-colonial period, the only dominant ideology that was sidetracked by all political parties was liberalism, the ideology that promoted freedom of the individual. The idea (...) of a book about the need for liberalism in the subcontinent was the brainchild of Chanaka Amaratunga, who set up the first avowedly Liberal Party in Sri Lanka. Many political parties have implemented liberal policies on an ad hoc basis and without a proper framework to guide them. Not all parties would accept all aspects of a liberal programme, however, in a context in which many parties are seeking an ideology that accords both with the present times and trends, and also with some of the goals they accepted in the past. It is hoped that this volume will provide food for thought and ideas for adoption and incorporation within the party programme. Ranging from erudite expositions of classic liberal thinkers to lively discussions of liberal economic principles put into practice by imaginative entrepreneurs, this volume is essential reading for a region making a swift transition into the contemporary, globalized world. (shrink)

Since its original publication in 1975, this groundbreaking work has awakened millions of people to the existence of "speciesism"—our systematic disregard of nonhuman animals—inspiring a worldwide movement to transform our attitudes to animals and eliminate the cruelty we inflict on them. In Animal Liberation, author Peter Singer exposes the chilling realities of today’s "factory farms" and product-testing procedures—destroying the spurious justifications behind them, and offering alternatives to what has become a profound environmental and social as well as moral issue. An (...) important and persuasive appeal to conscience, fairness, decency, and justice, it is essential reading for the supporter and the skeptic alike. (shrink)

Perhaps the most fundamental disagreement concerning Nietzsche's view of metaphysics is that some commentators believe Nietzsche has a positive, systematic metaphysical project, and others deny this. Those who deny it hold that Nietzsche believes metaphysics has a special problem, that is, a distinctively problematic feature that distinguishes metaphysics from other areas of philosophy. In this paper, I investigate important features of Nietzsche's metametaphysics in order to argue that Nietzsche does not, in fact, think metaphysics has a special problem. The result (...) is that, against a long-standing view held in the literature, we should be reading Nietzsche as a metaphysician. (shrink)

In this paper, I argue that the normative framework of liberal democracy is one of the sources of the failure of international climate politics. The liberal framework makes it very likely that at least some democracies will not consent to an international agreement to mitigate greenhouse gas emissions. In this situation, the institution of judicial review might be viewed as crucial to overcome the risk of a tragedy of the commons. However, judicial review cannot serve this purpose in (...) the case of climate change and an institutional change of the kind required cannot be derived from within the normative framework of liberal democracy itself. (shrink)

When invited to consider the methodology of contemporary metaphysics, quite a number of procedures spring to mind as part of the metaphysician's toolkit. These include: eliciting and relying on intuitions; solving location problems and using “conceptual analysis”; inference to the best theory, both on internal metaphysical grounds and drawing from the theoretical reaches of the sciences; working on topics clearly close to, or even overlapping, those of other areas of inquiry using techniques of those other areas; achieving coherence with other (...) theories developed with other aims; and employing deductive reasoning to yield surprising conclusions. Many of these techniques are associated with significant and growing literatures about their scope, epistemic justification, suitability to different metaphysical problems, and so on. (shrink)

This paper will proceed from the assumption of scholars like Anne Fernihough, Peter Fjagsund, Michael Black, and Michael Bell that there are sufficient connecting links between the literary oeuvre of D.H. Lawrence and the philosophizing of Martin Heidegger that they warrant consideration in each other's company. The paper will attempt to provide more evidence for what these scholars have been contending. It seeks to make the case that although D.H. Lawrence and Martin Heidegger start from very different beginning points, the (...) one literary, the other epistemological (so to speak), they arrive at surprisingly similar conclusions about the deficiencies in the specifically modern way of viewing human existence and the world. The paper isolates certain of Lawrence and Heidegger's key passages relevant to the themes of science, humanism, art and death and reveals them as looking at these fundamental issues from a remarkably similar standpoint. These two metaphysicians were groping for the right path forward from the intellectual and social crises of the twentieth century and the evidence suggests they saw it as lying in the same direction. (shrink)

Unlike exploitative exchanges, exchanges featuring externalities have never seemed to pose particular problems to liberal theories of justice. State interference with exchanges featuring externalities seems permissible, like it is for coercive or deceptive exchanges. This is because exchanges featuring negative externalities seem to be clear cases of the two exchanging parties harming a third one via the exchange—and thus of conduct violating the harm principle. This essay aims to put this idea into question. I will argue that exchanges featuring (...) negative externalities are not unjust in this straightforward way, i.e. because they would constitute an instance of wrongfully causing or risking a bodily or material harm. In fact, unless we are subscribing to particularly demanding variants of liberalism—e.g. perfectionist liberalism—or unless we are exclusively focusing on borderline cases of externalities—i.e. of effects of exchanges hardly to be called externalities—there is no liberal theory of how exchanges featuring externalities are unjust. (shrink)

This paper argues that Moore’s compelling reading of Nietzsche as a metaphysician in The Evolution of Modern Metaphysics: Making Sense of Things (EMM) largely ignores Nietzsche’s philosopher-psychologist approach to metaphysical, general sense-making. Nietzsche’s metaphysical sense-making is often psychologically framed, i.e. sense is made of sense-making as the expression of specific psychological perspectives and types. Nietzsche’s own most general “acts of sense-making,” such as the will to power, nihilism, and eternal return, often need to be interpreted as targeting specific perspectives and (...) types with the goal of affecting their values. Section 2 considers Moore’s definition of metaphysics and asks what evidence there is that Nietzsche is a metaphysician in his inclusivistic sense. Section 3 provides evidence that Nietzsche pursues also a psychological project and introduces the idea of “psychological framing.” Sections 4–6 argue that Moore takes will to power (4), nihilism as suffering (5), and eternal return (6) as Nietzsche’s own, most general “metaphysical” sense-making, thereby neglecting the philosopher-psychologist who may elude Moore’s inclusivist conception of metaphysics. (shrink)

Following R. E. Allen I argue, against the view of Gregory Vlastos that the Socrates of Plato's early dialogues was exclusively a moral philosopher, that there is a metaphysics, an early version of the theory of Forms, in the Euthyphro and other early dialogues. I respond to several of Vlastos's objections to this view.

**** Reprint of the Indiana U. Press edition of 1966--which is cited in BCL3. Annotation copyright by Book News, Inc., Portland, OR.

Modes-of-being figure centrally in Heidegger's masterwork Being and Time. Testimony to this is Heidegger's characterisation of two of his most celebrated enquiries—the Existential analytic and the Zeug analysis—as investigations into the respective modes-of-being of the entities concerned. Yet despite the importance of this concept, commentators disagree widely about what a mode-of-being is. In this paper, I systematically outline and defend a novel and exegetically grounded interpretation of this concept. Strongly opposed to Kantian readings, such as those advocated by Taylor Carman (...) and Cristina Lafont, I interpret a mode-of-being as a universal that defines a district —that is, a natural class of entities that ought to be conceptualised in a special way. As such, every mode-of-being plays an important metaphysical and epistemic role: serving both to unify a natural class of a high degree of generality and as the interpretandum of an act yielding the basic-concepts pertaining to the entities therein. In explicating and arguing for this interpretation, I attribute a characteristically Aristotelian philosophical position to the early Heidegger, encompassing both metaphysical and epistemological realism and a conceptualist theory of universals. (shrink)

To seek fundamental truths, analytic metaphysicians generally start with observed phenomena. From here they typically move outwards, using discursive thought to posit scientifically informed theories about the ultimate reality behind appearances. Mystics, too, seek to uncover the reality behind appearances. However, their meditative methods typically start with experience and go inwards to a fundamental reality sometimes described as a pure conscious unity. Analytic metaphysicians may be tempted to dismiss the mystical approach as unworthy of investigation. In this paper (...) I will outline and address four challenges that sceptics are likely to advance, arguing that none is persuasive. I shall also attempt to clarify the role and scope of meditation in establishing the viability of mystical data in the construction of any potential metaphysic about fundamental reality. (shrink)

Russell's On Denoting and Frege's On Sense and Reference are now widely held to be two of the founding papers of twentieth century philosophy and form the heart of the famous "linguistic turn". The Metaphysicians of Meaning is the first book to challenge the accepted secondary work on these two seminal papers, forcing us to reconsider the interpretation of these two vitally important works on meaning.