This paper examines the debate around the headscarf in France with the view to critically examining two central arguments put forward by the Stasi Commission for the restriction of the headscarf in French public schools—that the headscarf imperiled public order and that it jeopardized neutrality in the public sphere. In the case of the first argument, this paper argues that France did not meet the threshold requirement necessary to curtail religious rights in public schools. In the case of the second (...) argument, this paper insists that neutrality in the pulic sphere has always involved some accommodation of religious groups in society and should include the headscarf in public schools. The paper argues that the decision to ban the headscarf is ultimately a controversy about French identity and the values on which the French community is built. (shrink)
sirThe finding that Japanese physicians are reluctant to withdraw artificial nutrition from patients in persistent vegetative state is of note because, as the authors of a recent paper in the journal point out, Japanese physicians cannot be described as being strongly subject to the Judaeo-Christian influence.1 Despite this, the Japanese physicians show the same reluctance ….
The present paper outlines the main points of Heidegger’s philosophical program starting from his early lectures of Freiburg. This program is founded in two fundamental questions. On the one hand, a thematic question: the phenomenon of life and its different forms of manifestation and apprehension. On the other hand, an eminently methodological question, namely the question of how it is possible to access in a correct manner to the primary sphere of life. This last issue conducts the young Heidegger to (...) a first and deep questioning of Husserl’s reflexive phenomenology that ends up in his hermeneutic turn of phenomenology. (shrink)
During the latter part of his career, Kant proposes three different accounts of evil. In these accounts are found psychological, logical, and teleological elements intetwoven in such a way as to give a coherent reading of evil as a complex philosophical issue. Recent commentators have emphasized one or the other of these two elements and consequently have only given a partial picture of Kant’s struggle with evil. I argue that Kant’s use of scripture needs to be taken much more seriously (...) than it has been taken in order to unify these psychological, logical, and teleological aspects of his treatment. (shrink)
From the earliest days of philosophy, polemic has functioned as a common means of philosophical argumentation. Kant spends some time in the Critique of Pure Reason analyzing the place of polemic in rational argumentation. Even though it does not provide a legitimate approach to philosophical argument as employed by the dogmatists, Kant’s concern for the teaching of the young allows him to raise some issues concerning the ethics of philosophical argumentation also.