Whybrow's interdisciplinary collection of urban writings demonstrates how performance is 'at work' in the city. His selection highlights both diversity and the potential for interaction, drawing attention to the possible identities produced by the multi-faceted nature of the modern metropolis.

English summary: The silent film of the Weimar Republic grappled with the norms and values of a society, whose elites dismissed it as a cultural product for the masses and the bulk of whose citizens were eager consumers of film. It scrutinized their civil facade and distanced itself with constructive irony and productive skepticism about their traditional (gender-) roles and modes of identity. Its silent message reaches us today like a message in a bottle from a temporary and distant, but (...) psychologically close, shore, and challenges us to translate it into the language of our own present. In the act of this metaphorically understood translation, one discovers the unexpected currency of Weimars silent film as a global form of art, which overcomes language barriers, moves people who possess various cultural horizons, and heals the trauma that lingers from the never finished Tower of Babel. The silent film of the Weimar Republic shines on us from a close remoteness with a beguiling power, which is its own genuine art. German description: Der Stummfilm der Weimarer Republik setzte sich kritisch mit den Normen und Werten einer Gesellschaft auseinander, deren Eliten ihn als Massenkulturprodukt ablehnten und deren Gros ihn gierig verschlang. Er hinterfragte ihre burgerliche Fassade und distanzierte sich mit konstruktiver Ironie und produktiver Skepsis von ihren tradierten (Geschlechter-)Rollen und Identitatsmustern. Seine stumme Botschaft erreicht uns heute wie eine Flaschenpost von einem zeitlich zwar fernen, psychologisch jedoch nahen Ufer, und fordert uns heraus, sie in die Sprache unserer eigenen Gegenwart zu ubersetzen. Im Akt dieser metaphorisch zu verstehenden Ubersetzung entdeckt man die unvermutete Aktualitat des Weimarer Stummfilms als einer globalen Kunstform, die Sprachbarrieren uberwunden, Menschen verschiedenster Kulturhorizonte bewegt und das Trauma des nie vollendeten Turms von Babel geheilt hat. Der Stummfilm der Weimarer Republik leuchtet uns aus naher Zeitferne mit einer betorenden Kraft entgegen, die nur echter Kunst eigen ist. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Photo-credit to Chicago Sun-Times and James Mescall. 4 "The town is beastly and the weather was vile": Bertrand Russell in Chicago, 1938-1939 Visiting Chicago in 1867, Lord Amberley offered his wife an appreciation of the city: "The country around Chicago is flat and ugly; the town itself has good buildings but has a rough unfinished appearance which does not contribute to its attractions."l While Bertrand Russell (...) is known to have accepted and developed particular aspects of his father's thought, it is more likely that his own visits to Chicago, rather than this nineteenth -century appraisal, brought him to the opinion that "the town is beastly and the weather was vile."z One might suppose Russell's longest stay reaffirmed his image of the city suggested in a 1922 article expressing fear of "a slow destruction of the civilization of China" through which "the big towns will become like Chicago."3 Here, Russell appears to have envisioned this city as an amorphous collection of streets and structures manifesting the least desirable values of American capitalism. In his Autobiography a single paragraph is devoted to his 1938-1939 experience of "the bleak hideousness of Chicago" (II, p. 332). Yet there was far more to Russell's six-month sojourn than the little he chose to recall in print. One-half year is a significant period in anyone's life, even for a man who lived ninety-seven (and a half) years. This article, then, presents an account of Russell's coming to and departure from Chicago and his diverse activities while a professor at the University of Chicago. The need to secure some permanent academic position was strongly felt by Russell in the mid-1930s. His ~aertrand and Patricia Russell, The Amberley Papers (London: Allen and Unwin, 1966), p. 57. zThe Autobiography of Bertrand Russell (Boston: Atlantic-Little, Brown, 1968), II, p. 332. 3"How Washington Can Help China", New Republic, 4 Jan. 1922, p. 154. / 5 second marriage had ended and a third was beginn~ng; ~ar­ ticipation in the Beacon Hill experimen~ w~s behlnd hlmj and journalistic writing, though ~ contlnulng so~rce of income, was ceasing to be attractlve: No~ a d~slre to return to philosophical work, recurrlng fl~anclal troubles, and the fear of another, far m~r~ destr~ctlve.European~ar all contributed toward his declslon to lnvestlgate Amerlcan possibilities. My feelings are threefold: (a) I' have a lot of ideas in,my head that I long to work at and believe important (b) I am faced with such poverty that I may be unable to give a proper education to the child that is coming (c) That Europe is no place for children with the imminent risk of war--particularly England, which is ' 4 likely to suffer most in the next war. At first, with the help of his American publisher, Warder Norton, Russell approached Princeton University hoping for a research post "on the foundations of mathematics and philosophy" (letter to Norton, 13 Jan. 1937). But no prospect materialized, and he requested Norton to inquire at universities such as Columbia and Harvard. Finally in the spring of 1937 Russell received a letter from Professor Scott Buchanan who then represented the University of Chicago's Committee on the Liberal Arts (COTLA). Buchanan offered a place on COTLA with only minor teaching duties. Writing to Norton that this "seems a very agreeable job", Russell nevertheless suggested the post "may be reactionary and the sort of thing my radical friends would think I ought not to be connected with. '" it is a committee concerned with a conservative reform of education." But the invitation promised adequate time for independent research, and Russell, quite characteristically, concluded "my wish is to accept, but not if doing so would be wicked" (letter of 30 Apr. 1937). However, Buchanan, having soon thereafter left the University of Chicago for a Maryland college, corresponded no further with Russell. The COTLA job offer was officially withdrawn. Only in January 1938 did Russell again hear from a University of Chicago spokesman. Aware that Russell had been somewhat brusquely treated, Professor Richard P. McKeon of the Department of Philosophy now wrote "in the... (shrink)

Two powerful and interrelated transnational cultural expressions mark our epoch, Charismatic spirituality and global city. This book demonstrates how these two forces can be used to inform ethical design of cities and their common social lives to best support human flourishing, spirituality, and social and ecological wellbeing of their residents.

Debate on the potential and uses of human stem cells tends to be conducted by two constituencies—ethicists and scientists. On many occasions there is little communication between the two, with the result that ethical debate is not informed as well as it might be by scientific insights. The aim of this paper is to highlight those scientific insights that may be of relevance for ethical debate.Environmental factors play a significant role in identifying stem cells and their various subtypes. Research related (...) to the role of the microenvironment has led to emphasis upon “plasticity”, which denotes the ability of one type of stem cell to undergo a transition to cells from other lineages. This could increase the value given to adult stem cells, in comparison with embryonic stem cell research. Any such conclusion should be treated with caution, however, since optimism of this order is not borne out by current research.The role of the environment is also important in distinguishing between the terms totipotency and pluripotency. We argue that blastocysts and embryonic stem cells are only totipotent if they can develop within an appropriate environment. In the absence of this, they are merely pluripotent. Hence, blastocysts in the laboratory are potentially totipotent, in contrast to their counterparts within the human body which are actually totipotent. This may have implications for ethical debate, suggesting as it does that arguments based on potential for life may be of limited relevance. (shrink)

Introduction: Antonio López García's everyday urban worlds -- Gran Vía (1974-1981) -- Madrid desde Torres Blancas (1974-1982) -- Madrid desde la torre de bomberos de Vallecas (1990-2006) -- Epilogue: El sol del membrillo.

Armond R. Towns demonstrates that humanity in media philosophy has implicitly referred to a social Darwinian understanding of the human as a Western, white, male, and capitalist figure. Building on concepts from Black studies and cultural studies, Towns develops an insightful critique of this dominant conception of the human in media philosophy and introduces a foundation for Black media philosophy.

Bernard MacDougall Loomer (1912–1985) is well known for his influence on process theology, or as he preferred, “process-relational” theology. Less well known is his interpretation of the philosophy of Alfred North Whitehead (1861–1947) and its influence in the promotion of that philosophy not only among his students but also more recently beyond that circle. He presents his own views as one who has made Whitehead’s his own. Yet he is not uncritical of Whitehead. He has articulated an empirical (...) naturalism in Whiteheadian terms that is theistic and controversial by that fact. The analysis of his interpretation of Whitehead allows us to probe his theistic naturalism and to identify new possibilities in the .. (shrink)

In the past fifteen years, Henri Lefebvre's reputation has catapulted into the stratosphere, and he is now considered an equal to some of the greats of European social theory (Bourdieu, Deleuze, Harvey). In particular, his work has revitalized urban studies, geography and planning via concepts like; the social production of space, the right to the city, everyday life, and global urbanization. Lefebvre's massive body of work has generated two main schools of thought: one that is political economic, and (...) another that is more culturally oriented and poststructuralist in tone. Space, Difference, and Everyday Life merges these two schools of thought into a unified Lefebvrian approach to contemporary urban issues and the nature of our spatialized social structures. (shrink)

What I call ambiguities of system due to the sheer complexity of Whitehead’s metaphysics and his analysis of process in terms of concrescence and transition threaten its coherence in terms of what we know empirically of the quantum and classical dimensions of nature. Ambiguities of equivocation pertaining to Whitehead’s use of the terms “contemporary” and “objectification,” as the latter is employed in relation to prehension and satisfaction, also threaten its coherence. The article proposes ways to reduce these threats and uncertainty (...) about coherence by clarifying ambiguities and by attending to the way Whitehead’s terms are predicated on the quantum and classical dimensions. (shrink)

Diese Arbeit reflektiert die Großstadt phänomenologisch konsequent als „Lebenswelt“ - die Lebenswelt Großstadt vorgestellt als Gestalt und Gestaltung wirklich wesentlichen Menschseins hier und jetzt. Damit, und das ist ein Ziel dieser Untersuchung, lässt sich eine Phänomenologie der Lebenswelt Großstadt nicht von einer existentiell gerichteten Anthropologie lösen. - Wir leben, arbeiten, lieben und leiden eben nicht in einer Lebenswelt an und für sich. Nicht eine abstrakt eingeführte Lebenswelt wird als das Fundament unseres Daseins vorgestellt, also unseres Wahrnehmens, Erkennens, Fühlens; nicht sie (...) ist Horizont unseres Krankseins, unserer Kunst und unserer Religion. Vielmehr wird die Lebenswelt Großstadt phänomenologisch eingeführt als die Wirklichkeit, die unser Da-und-So-sein prägt und verändert. So reflektiert sich die Lebenswelt Großstadt phänomenologisch als „aktives“ und „passives“, als „willkürliches“ und „unwillkürliches“ existentielles Aktgeflecht, in und mit dem sich das leibhafte Dasein ganz und gar als In-der-Welt-sein eingefaltet erlebt. Lebenswelt Großstadt und unser Da-und-So-in-der-Welt-sein können phänomenologisch also gleichgesetzt werden. Somit ist Daseins-Analyse Lebenswelt-Analyse und umgekehrt. Das hätte - und darauf macht diese Arbeit besonders aufmerksam - Folgen für Psychologie, Medizin, Psychiatrie, und nicht zuletzt auch für die Theologie. (shrink)

G.H. Mead and A.N. Whitehead agree that all causation occurs in a present, that the self is social, and that philosophical description of the new physics of relativity and quantum mechanics is a complicated task. I explore this complexity in relation to the knowledge of events unable to be observed here and now, especially past historical events. The integration of the two philosophers’ views is shown in reference to Whitehead’s criteria of respect for facts and coherence. By reference to the (...) work of Palmyre Oomen I show the inconsistency of Whitehead’s treatment of the prehensibility of God’s consequent nature with his claim that God is not an exception to the metaphysical principles. The integration of Mead’s and Whitehead’s views permits plausible talk about past, present, and future consisent with our scientific knowledge. (shrink)

The volume describes a virtual tour of the cities in which Franz Brentano and his pupils worked and lived, with a reconstruction of the intellectual climate of their time. After the Introduction, the intellectual life of Wurzburg, Munich, Vienna, Prag, Lvov, Warsaw, Cambridge, Florence and Milan is presented and analyzed. The papers collected in this volume propose several answers to the following question: to what do we refer when we speak of Central European philosophy?. Interpretations of Central European (...) philosophy have developed in at least two broad directions. An interpretation fashionable during the 1970s lumps specific philosophical achievements, especially those of Mach and Wittgenstein, characterized by research into and development of new languages, of new philosophical, scientific and artistic grammars. In this situation, literature was seen as the exploration of meanings moving towards frontiers in which reality and possibility, science and metaphor, meet and merge. On the other hands, the theme of a Central European philosophy, connected with but independent of literature, has recently been given more thorough development. The two outstanding figures to have emerged from this inquiry are those of Bernard Bolzano and Franz Brentano. With reference to Brentano in particular, it is almost as if the collapse of the Empire also erased awareness of the common origin of many diverse components of Central European philosophical and scientific thought. The Polish logical school, logical neopositivism, phenomenology, the Prague school of linguistics, analytic philosophy, Gestalt psychology, the Vienna economics school - as well as a number of individual thinkers - are all movements and groups connected in some manner with Brentano's work and teaching. Although in some respects these are movements still at the centre of interest, the overall effect, the pattern of their common and unifying aspects have been neglected if they have not entirely disappeared. It seems that the unity of this philosophical tradition was lost with the end of the geographical and political unity of the Danubian empire and with the events that accompanied its downfall. After 1918 the centres of that tradition - Vienna, Prague, Lvov, Graz - belonged to different states, and its rich network of exchanges, contacts and relationships was dismantled forever. However, there still remained something of its philosophical style in each individual school; traits which enable us to speak, as the Authors have done in this volume, of Central European philosophy.". (shrink)

A beginning question can organize our thoughts on Kara Keeling’s book, Queer Times, Black Futures. It is a question unasked explicitly in the book but one that lies implicit on each page: why should finance capitalism monopolize the future? For Keeling, the answer is undoubtedly that finance capitalism should not monopolize the future because it is wedded to a narrow conception of time that assumes linearity, predictability, and output. The goals of finance capitalism are to increase the bottom line of (...) corporations in efficient fashion and to position all forms of unknown futurity as a major threat to profit. But despite efforts of predictability, finance capitalism’s futurity lies in speculation; capitalism is... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Symbolic Mathematics and the Intellect Militant: On Modern Philosophy’s Revolutionary SpiritCarl PageWhat makes modern philosophy different? My question presupposes the legitimacy of calling part of philosophy “modern.” That presupposition is in turn open to question as regards its meaning, its warrant, and the conditions of its applicability. 1 Importance notwithstanding, such further inquiries all start out from the phenomenon upon which everyone agrees: philosophy running (...) through Plato and Aristotle looks significantly different from philosophy running from Descartes to Kant.My concern in this essay is with the phenomenon of the difference itself, rather than with the second-order questions associated with how properly to assign it historical meaning. I take the difference between ancient and modern philosophy to be as significant as differences in philosophy’s history can be: modern philosophy rests on a new interpretation of the nature and fulfillment of human reason, and disputes about the nature of human reason are the ultimate battles of philosophy. But the general thesis is not my main point. 2 The focus of this essay falls on what may be called the integrity of the phenomenon, on the specific interpretation of human reason that lends modern philosophy its peculiar face. [End Page 233]Modern philosophy’s strikingly revolutionary spirit is my point of departure. When Descartes writes in the first of his Meditations that “it was necessary, once in the course of my life, to demolish everything completely and start again right from the foundations if I wanted to establish anything at all in the sciences that was stable and likely to last,” 3 he reveals the same enthusiasm for total reform later found in Kant: “This attempt to alter the procedure which has hitherto prevailed in metaphysics, by completely revolutionizing it in accordance with the example set by the geometers and physicists, forms indeed the main purpose of this critique of pure speculative reason.” 4 How exactly did philosophy become so convinced that its central tradition—a sprawling, disorganized, ugly city, as Descartes has it in the Discourse (I:116)—needed razing to the ground in the interest of some rational town-planning? Moreover, the calls for revolution have not abated, despite contemporary disillusionment with both Cartesian rationalism and Enlightenment philosophy in general; they have grown more shrill. The confidence with which rationalism, foundationalism, universalism, logocentrism, Platonism, and so on are currently set at naught for the sake of contingency, particularity, and difference reveals the same revolutionary and totalizing spirit that marks the earlier phase of philosophy’s modernity. Such enthusiasm is reason’s freedom taken to an extreme. 5 What inspires this march of the intellect militant? What, if anything, justifies its hubristic self-assertions in the domain of philosophy? These are the questions I address.Descartes is commonly identified as the father of modern philosophy. While the full story of modern philosophy’s parentage is more complicated than this, it is fair to say that in Descartes self-consciousness of a new mode of doing philosophy emerges with a focus and revolutionary sense of purpose that caught philosophical imagination in his own time and continues to do so in ours. 6 Motifs of modern philosophy may be found in many places—Machiavelli, Hobbes, Francis Bacon, Nicholas of Cusa, Giordano Bruno, Jakob Boehme—nonetheless, Descartes’s intensely single-minded, even jealous advocacy commends itself to all but the most stubborn antiquarian mentality as modernity’s almost perfect philosophical representative. [End Page 234]That Descartes stands on a remarkable philosophical cusp is apparent in the contrast between the title and the subject matter of his most influential philosophical work: Meditationes de Prima Philosophiae (1641). To that point prima philosophia or First Philosophy had been construed as the metaphysics. It was not concerned with the critical question of how metaphysical sciences are possible and was not directly related to any doctrine of the human soul—except perhaps on the one point of the divinity of nous, the human soul’s highest part. In Descartes’s Meditations, on the other hand, the landscape has altered. Doubt, certainty, knowledge, the ego cogitans and its stream of representations are the new subject matter. What is first in philosophy is no longer what... (shrink)

Preview: It is not a gross exaggeration to state that philosophy is an inherently urban phenomenon. Born and largely practiced in the Greek polis, it was developed throughout the ages in various places that more often than not were situated within city walls. Even if, udoubtedly, philosophy has never been limited solely to urban spaces, it has become more and more embedded in cities over the centuries. Consequently, from the 19th century on it has been part and (...) parcel of the intellectual life whose main centers have been towns since it has been almost exclusively researched on and taught within academic institutions. (shrink)

Throughout March and April 2020, debate raged about how best to allocate limited intensive care unit resources in the face of a growing COVID-19 pandemic. The debate was dominated by utility-based arguments for saving the most lives or life-years. These arguments were tempered by equity-based concerns that triage based solely on prognosis would exacerbate existing health inequities, leaving disadvantaged patients worse off. Central to this debate was the assumption that ICU admission is a valuable but scarce resource in the (...) pandemic context.In this paper, we argue that the concern about achieving equity in ICU triage is problematic for two reasons. First, ICU can be futile and prolong or exacerbate suffering rather than ameliorate it. This may be especially true in patients with COVID-19 with emerging data showing that most who receive access to a ventilator will still die. There is no value in admitting patients with poor prognostic indicators to ICU to meet an equity target when intensive critical care is contrary to their best interests. Second, the focus on ICU admission shifts focus away from important aspects of COVID-19 care where there is greater opportunity for mitigating suffering and enhancing equitable care.We propose that the focus on equity concerns during the pandemic should broaden to include providing all people who need it with access to the highest possible standard of end-of-life care. This requires attention to culturally safe care in the following interlinked areas: palliative care, communication and decision support and advanced care planning. (shrink)

Although it is an emerging research field, the philosophy of film has a long tradition of investigating the complex relationship between painting and film, with a special focus on films about painting: on how the two art forms encounter each other from a spatial and temporal perspective. In addition, the field has long explored the ways in which films represent the modern city. From the beginning, film has been associated with the representation of the modern city and (...) of other art forms. Focusing on O Pintor e a Cidade/The Artist and the City (1956) by Manoel de Oliveira (1908–2015), and grounded in Gilles Deleuze’s philosophy of film, the following touches on both of these themes. The Artist and the City is a short documentary on António Cruz (1907–1983)—a watercolorist known for his landscapes of Porto—the subject of which is not only the painter’s life and work but also the city itself, as its title suggests. As the following will show, the film offers a twofold representation of the city: that provided by Manoel de Oliveira, and that provided by the subject of the documentary, António Cruz. (shrink)

Most donated organs in the United States come from brain dead donors, while a small percentage come from patients who die in “controlled,” or expected, circumstances, typically after the family or surrogate makes a decision to withdraw life support. The number of organs available for transplant could be substantially if donations were permitted in “uncontrolled” circumstances–that is, from people who die unexpectedly, often outside the hospital. According to projections from the Institute of Medicine, establishing programs permitting “uncontrolled donation after (...) circulatory determination of death,” or uDCDD, throughout the United States has the potential to provide 22,000 more donation opportunities annually. In contrast, U.S. controlled donation after circulatory determination of death, or cDCDD, cases have increased progressively over the past decade from 87 to 848 donors, but currently account for only 10.6 percent of all deceased donors. Following the IOM recommendations, several projects exploring the feasibility of uDCDD were funded by the federal government, including a grant from the Health Resources and Services Administration that supported a pilot project in New York City in which the authors of this article participated.A key feature of our protocol, and indeed of many uDCDD protocols, is the initiation of preservation methods such as chest compressions and extracorporeal membrane oxygenation shortly after death in order to perfuse and preserve the donor's organs. Critics of uDCDD argue that the means of determining death deviates from generally ascribed principles. They assert that reinstituting circulation in order to preserve organs has the effect of “undoing” the prior determination of death. The result is that cDCDD is widely accepted and practiced routinely even though it only marginally increases the number of organs available for transplantation, and uDCDD is widely considered unacceptable despite being ethically embraced and proven to significantly increase organ donation opportunities in other countries. This article explores the evolution of this counterintuitive state of affairs and calls for a policy that, in line with the IOM report, allows for both cDCDD and uDCDD protocols. (shrink)

This exploratory study investigates the divergent ways that people make sense of their own charisma. Through in-depth, semi-structured qualitative interviews with people who self-identified as charismatic (_n_ = 11), findings reveal that self-identified charismatic people hold divergent views regarding (1) who they believe benefits from their charisma (self or others), (2) how they believe they came to be charismatic (developed or innate), (3) how they experience self-confidence (self-conscious or self-assured), and (4) how they manage rejection (preparation or resilience). Taken together, (...) these divergent views reflect at least two charisma profiles—what we term _opportunistic charisma_ (i.e., charisma employed for personal gain) and _humanistic charisma_ (i.e., charisma employed to empower others)—with implications for humanistic management theory and practice. (shrink)

This book offers philosophy in the key of life.

Ethical dilemmas and value conflicts affect cities globally, but urban leaders and citizens often avoid confronting them directly and instead view the governance of cities as primarily an administrative task or, even worse, a merely political one. Timothy Beatley challenges readers to consider the issues in our cities not simply as legal or economic problems but as moral ones, asking readers 'How can a city become more ethical?' Beatley unearths, exposes, and explores the many ethical questions cities face today (...) and touches on many topics, from privacy and crime to racism and the ethics of public space. Drawing from recent policy debates and using extensive examples to consider complex ethical dilemmas, Beatley argues that cities must expand the definition of the moral community to include all their citizens. Cities must take profound steps to address social injustice and plan for climate change-both moral obligations-and this approachable and readable introduction to moral philosophy, urban planning, and social justice will help new generations to grapple with these global issues. (shrink)

An exploration of modern society and the critical value of popular culture.

I evaluate the claim that modern urban regions are desirable sites for inclusive forms of democratic governance. Although certain features of city life do hold such promise, I argue that these same features coincide with exclusionary attitudes and activities that undermine democratic hopes. I then clarify the necessary conditions for more inclusive urban democracy, distinguishing my account from prominent criticisms of suburban culture and urban sprawl advanced by, among others, advocates of the new urbanism. I conclude with proposals (...) for reform that emphasize creative uses of existing and emerging technologies and institutions, and a more democratic conception of eminent domain authority. (shrink)

The question of what kind of city we are trying to have is an urgent one as the world continues its dramatic urbanization. Urban Visions presumes that an understanding of our urban experience is a prerequisite for envisioning what the city could be. In assembling work by distinguished authors from different disciplines and countries, Urban Visions offers a patient examination of what urban experience is and of the city’s necessity, with explicit and implicit propositions about what it (...) could be. The book is illustrated in full color. (shrink)

Through the concepts of ἔργον and βίος, the article describes the twohappiest forms of life, i.e., the theoretical and the political one, askingwhether happiness is founded on the conjunction of the two. Focusingon the connection between philosophy, education and politics the paperemphasizes the role of contemplation as πράξις and the importance ofphilosopher for the city.

This paper is a critique of the culture, method and end of education today. It claims that education today does not aim at the integral formation and cultivation of a person. Put differently, it claims that philosophy of education critically speaking ought to be a kind of eudaimonism. Education ought to be fundamentally about the Ultimate good of the human person, and the task of philosophy of education is to critically establish and direct education towards the ultimate good (...) of the human person. Philosophy of Education in a very simple but fundamental sense, is a critical attempt to understand the foundation of education, that is to say, the nature and the end of education. What kind of education ought to be given to children in a city or nation-state, has been an ancient question in different civilizations. This work, is not only a critique of contemporary educational systems, but also a call for a philosophy of education that fundamentally connects education with the Good or Happy life. Hence, this research is an investigation on a philosophical education that is based on the eudaimonistic principle initiated by Plato and Aristotle and sustained by the philosophers of antiquity, such as the Epicureans and the Stoics. It also expounds ancient Chinese philosophy, to sustain the argument that an eudaimonistic philosophy of education has a universal effect and application. (shrink)

Since the 1960s, the field of urban studies has blossomed in the United States and the United Kingdom, but philosophers participated very little until recently. We are now seeing Western philosophy both return to its urban roots and develop in new directions that ancient Greek philosophers based in Athens never could have imagined. Of all the disciplines, philosophy is one of the most ancient, and it is rooted in ancient cities; indeed, we could argue that philosophy was (...) demanded by the new political form of the city that developed in Athens. Ancient Athenian philosophers were called to reflect on the meaning of the good city, the good life, and good citizenship... (shrink)

"Wittgenstein in Vienna" documents Wittgenstein's life in the city: the places he, his family and those with whom he was in contact, lived, worked, entertained and socialized. The book will be a source of enrichment to the cultural tourist in Vienna. Its authors are authorities on Wittgenstein's philosophy especially in relation to Viennese culture and popular culture, in particular the world of the coffee house and cabaret.