In "Existential Humanism and Moral Freedom in Simone de Beauvoir's Ethics" Tove Pettersen elucidates the close connection between Beauvoir’s ethics and humanism, and argues that her humanism is an existential humanism. Beauvoir’s concept of freedom is inspected, followed by a discussion of her reasons for making moral freedom the leading normative value, and her claim that we must act for humanity. In Beauvoir’s ethics, freedom is not reserved for the elite, but understood as everyone being “able (...) to surpass the given toward an open future.” By addressing the continuing friction between individual freedom and public interests, Beauvoir’s normative thinking remains highly relevant today. It also exemplifies the enduring importance of humanistic reflections and demonstrates how, through critical and creative thinking, the humanities can contribute to a free, well-functioning democratic society. (shrink)

Prof. Dr. Frieder Otto Wolf, President of the Humanistischer Verband Deutschlands, provides an overview of the main currents of modern humanism in Germany. He describes the central stream of German humanism as practical, in that it combines the principled imperative to overcome all structures and situations in which people are not treated as human beings with seeking to widen the horizons of humane existence in the arts and sciences and in capabilities of leading a fulfilling life. This (...) class='Hi'>humanism compels resort to other criteria than nature, such as those logical, emotive, cultural, in order to gauge the acceptability of value claims. The practical efforts to humanize society and widen human horizons requires engagement in public policy debates and social organizing and programming on consensus issues. Accordingly, the HVD works on such diverse issues as strengthening the rights to bodily integrity and sexual autonomy, preventing economic collapse, accommodating immigrants, protecting personal privacy, limiting the use of military force, building intra- and international peace, and exposing anti-humanist prejudice. (shrink)

The secular conception of ubuntu, as proffered by Thaddeus Metz, supplies a foundation for a humanist argument that justifies obligation to one’s community, even apart from a South African context, when combined with Kwasi Wiredu’s conception of personhood. Such an account provides an argument for accepting the concept of ubuntu as humanistic and not necessarily based in communalism or dependent upon supernaturalism. By re-evaluating some core concepts of community as they are presented in Plato’s Republic, I argue that this account (...) of ubuntu fits as the basis from which to understand obligation to community from a secular humanist perspective. (shrink)

An exploration of the relationship between secular humanism and politics, from a liberal perspective.

I propose we discuss pluralistic humanism as an alternative to both atheism and traditional theism in an effort to establish a democratic faith to which we, despite our differences, can bind ourselves. I draw on the thought of American pragmatists to articulate a constructive criticism of new atheists. This criticism primarily focuses on the unacknowledged affinities between religion and scientific atheism – namely, a naive realism and a conversion experience – with the hope of using such common ground as (...) a starting point for not only shared experience but for self-examination. I conclude with the proposal that we take up a Deweyan conception of democracy as a common faith aimed at effecting religious or spiritual experiences despite the traditional oppression of institutional religion. (shrink)

This interview with Roland Benedikter, the European scholar of technology futures and politics, discusses the emergence of biological and computing technologies for transforming humanity. In this wide-ranging discussion, Benedikter discusses many ethical, social, and political implications to the application of these enhancing technologies and their coming political implications. Transhumanism, according to Benedikter, will represent both a powerful social ideology and a serious political agenda. How will humanism respond?

The author offers a defense for elective death on utilitarian grounds, but one that is presented specifically from the perspective of someone who: 1) faces a potentially terminal illness and diminishing quality of life; 2) views death as nothing more than a return to prenatal nonbeing; and 3) maintains common humanist ethical commitments. The argument, then, is uniquely situated and limited in scope, rooted both in the particulars of his recent experience with a rheumatic autoimmune illness and non-Hodgkin’s lymphoma as (...) well as in a worldview shaped largely by emerging narratives in the sciences. Drawing upon the work of J.S. Mill and P. Singer, the author begins by assuming that one is generally free to act on a preference for nonbeing so long as others are not unduly harmed or thwarted in pursuing their own aims as a result. But a humanist, he suggests, ideally ought to press beyond this minimum criterion and do one’s best to maximize eudaimonia by carefully weighing how elective death would likely affect others to whom one is currently obligated in significant ways. The focus of one’s ethical reasoning, then, should remain on maximizing well-being and minimizing harm, not on creating a logical flawless and internally coherent defense that may satisfy a set of abstract or universally applicable criteria drawn up by others in an effort to define precisely what might render a given suicide “rational” or “morally permissible.”. (shrink)

Prof. Dr. Frieder Otto Wolf, President of the Humanistischer Verband Deutschlands, provides an overview of the main currents of modern humanism in Germany. He describes the central stream of German humanism as practical, in that it combines the principled imperative to overcome all structures and situations in which people are not treated as human beings with seeking to widen the horizons of humane existence in the arts and sciences and in capabilities of leading a fulfilling life. This (...) class='Hi'>humanism compels resort to other criteria than nature, such as those logical, emotive, cultural, in order to gauge the acceptability of value claims. The practical efforts to humanize society and widen human horizons requires engagement in public policy debates and social organizing and programming on consensus issues. Accordingly, the HVD works on such diverse issues as strengthening the rights to bodily integrity and sexual autonomy, preventing economic collapse, accommodating immigrants, protecting personal privacy, limiting the use of military force, building intra- and international peace, and exposing anti-humanist prejudice. (shrink)

Roy Scranton argues for a new philosophical humanism as the best response to the existential crisis of the Anthropocene, the new geological epoch for which human industrial activity is responsible. This threat from climate change, Scranton argues, is better met through what he calls photohumanism than by science, technology, engineering, and mathematics alone. This new humanism shares many affinities with pluralistic humanism. A key concern is political action, which is problematized by what Tschaepe calls dopamine democracy. Scranton (...) shares this concern, but his approach puts too great an emphasis on binaries, such as culture and nature, mind and body, and life and death. I offer the philosophical method of reconstruction, as situated within pluralistic humanism and the philosophy of John Dewey. In introducing the need for reconstruction as a method for doing philosophy in a new but ancient sense of learning to die, I reconstruct photohumanism and offer the Deweyan ideal of democracy for overcoming the problem of the Anthropocene. (shrink)

Paul Kurtz will be long remembered as the late twentieth century’s pre-eminent philosophical defender of freethinking rationalism and skepticism, the scientific worldview to replace superstition and religion, the healthy ethics of humanism, and democracy’s foundation in secularism. Reason, science, ethics, and civics – Kurtz repeatedly cycled through these affirmative agendas, not only to relegate religion to humanity’s ignorant past, but mainly to indicate the direction of humanity’s better future.

The questions ‘What is man?’ and ‘What is Europe?’ were among the main interests of Thomas Mann. In dozens of his essays and speeches as well as in some of his major novels Mann searched for the essence of European culture. In this paper we discuss Mann’s ideas about humanism, which he considered to be the core of the European identity. In both Mann’s novels and his essays he investigates the opposition between Enlightenment values and Romantic thinking. Mann believed (...) in the necessity of a fusion of these two, a synthesis in which a belief in reason, morality and the possibility of progress go hand in hand with an awareness of the dark and tragic side of the human condition. ‘Dostoevsky in moderation’, as one of his essays is titled. This synthesis, which he named a ‘humanism of the homo Dei’, is Mann’s proposal for a renewed European identity. Mann’s ideas about a revived humanism as the foundation for the European identity are both interesting in the context of his literary oeuvre as well as inspiring in the light of our contemporary debates on European and Western values and identity. (shrink)

In the 1970s, student radicals, left-wing academic theorists and second-wave feminists challenged the relevance and social neutrality of humanistic study. Yet for all its tentativeness and studied modesty, humanism proved more powerful and aggressive than its critics realized. In their willingness to critique both their own limitations and those of their adversaries, humanists sometimes contributed to the deterioration of institutions and values that they most sought to protect. The reputation of universities as impartial and even hallowed places of learning (...) suffered as education became politicized. The Left undermined its own authenticity when sectarianism eroded its political solidarity and disconnected socialism from its aspirational future. (shrink)

This essay describes the somewhat unusual circumstances that precipitated the author’s transition from belief in traditional religion to adopting Humanism as a philosophy of life. Included are personal perspectives contrasting Humanistic philosophy with theistic religious faith.

Two primary philosophical underpinnings of humanism are rationality and emotionality. Rationality along with a focus on reason, logic, and an empirical brand of science fortifies our skepticism toward belief in God, and promotes our theories of evolution. Emotionality provides the deeper feelings and compassion we have for one another. These two, rationality and emotionality, are symbolized by the head and heart of ourselves as individuals. They also, to varying degrees, underlay the religions and institutions of which we are a (...) part. (shrink)

This paper contains an outlined portrait of Henry Ford, warts and all, a summary of his ‘humane capitalism’, the importance of which has been largely forgotten nowadays, and a suggestion of its relevance to today’s economic problems. Ford’s importance as a humanist becomes obvious when his view of capitalism is compared with that of his predecessor, Andrew Carnegie. Ford reacted implicitly against Carnegie’s draconian capitalism in which poverty was seen as an unavoidable necessity. In Carnegie’s view, wages could be lowered (...) at an employer’s whim. Ford overturned that view and made increasing wage levels the norm not the exception. He was in fact directly responsible for the development of the consumer society during the twentieth century. (shrink)

Humanists argue for assigning the highest moral status to all humans over any non-humans directly or indirectly on the basis of uniquely superior human cognitive abilities. They may also claim that humanism is the strongest position from which to combat racism, sexism, and other forms of within-species discrimination. I argue that changing conceptual foundations in comparative research and discoveries of advanced cognition in many non-human species reveal humanism’s psychological speciesism and its similarity with common justifications of within-species discrimination.

This essay explores the relation between two perspectives on the nature of human rights. According to the "political" or "practical" perspective, human rights are claims that individuals have against certain institutional structures, in particular modern states, in virtue of interests they have in contexts that include them. According to the more traditional "humanist" or "naturalistic" perspective, human rights are pre-institutional claims that individuals have against all other individuals in virtue of interests characteristic of their common humanity. This essay argues that (...) once we identify the two perspectives in their best light, we can see that they are complementary and that in fact we need both to make good normative sense of the contemporary practice of human rights. It explains how humanist and political considerations can and should work in tandem to account for the concept, content, and justification of human rights. (shrink)

A Cinematic Humanist approach to film is committed inter alia to the following tenet: Some fiction films illuminate the human condition thereby enriching our understanding of ourselves, each other and our world. As such, Cinematic Humanism might reasonably be regarded as an example of what one might call ‘Cinematic Cognitivism’. This assumption would, however, be mistaken. For Cinematic Humanism is an alternative, indeed a corrective, to Cinematic Cognitivism. Motivating the need for such a corrective is a genuine scepticism (...) about the very notion of the cognitive. Using historical reconstruction, I reveal how ‘cognitive’ has become a multiply ambiguous, theory-laden term in the wake of, indeed as a consequence of, Noam Chomsky’s original stipulative definition. This generates a constitutive problem for cognitivism as both a research programme and a set of claims, and as such poses a trilemma for philosophers of film, art and beyond. I propose a Cinematic Humanist solution to the problematic commitments of cognitive film theorising and, in so doing, gesture towards a methodology I am calling ‘philosophy of film without theory’. (shrink)

Management theory and practice are facing unprecedented challenges. The lack of sustainability, the increasing inequity, and the continuous decline in societal trust pose a threat to ‘business as usual’. Capitalism is at a crossroad and scholars, practitioners, and policy makers are called to rethink business strategy in light of major external changes. In the following, we review an alternative view of human beings that is based on a renewed Darwinian theory developed by Lawrence and Nohria. We label this alternative view (...) ‘humanistic’ and draw distinctions to current ‘economistic’ conceptions. We then develop the consequences that this humanistic view has for business organizations, examining business strategy, governance structures, leadership forms, and organizational culture. Afterward, we outline the influences of humanism on management in the past and the present, and suggest options for humanism to shape the future of management. In this manner, we will contribute to the discussion of alternative management paradigms that help solve the current crises. (shrink)

'Humanism of the Other' argues that it is not only possible but of the highest exigency to understand one's humanity through the humanity of others.".

A common perception of Spinoza casts him as one of the precursors, perhaps even founders, of modern humanism and Enlightenment thought. Given that in the twentieth century, humanism was commonly associated with the ideology of secularism and the politics of liberal democracies, and that Spinoza has been taken as voicing a “message of secularity” and as having provided “the psychology and ethics of a democratic soul” and “the decisive impulse to… modern republicanism which takes it bearings by the (...) dignity of every man,” it is easy to understand how this humanistic image developed. Spinoza’s deep interest in, and extensive discussion of, human nature may have contributed to the emergence of this image as well. In this paper, I will argue that this common perception of Spinoza is mistaken and that Spinoza was in fact the most radical anti-humanist among modern philosophers. Arguably, Spinoza rejects any notion of human dignity. He conceives of God’s - and not man’s - point of view as the only objective perspective through which one can know things adequately, and it is at least highly questionable whether he allows for any genuine notions of human autonomy or morality. The notions of ‘humanism’ and ‘anti-humanism’ have been discussed extensively -mainly among continental philosophers - since the end of World War II. Because these notions carry a variety of historical, ideological, and philosophical meanings, it is important to provide at the outset at least a rudimentary clarification of my use of these two terms. By ‘humanism’ I mean a view which (1) assigns a unique value to human beings among other things in nature, (2) stresses the primacy of the human perspective in understanding the nature of things, and (3) attempts to point out an essential property of humanity which justifies its elevated and unique status. This definition of philosophical humanism has only little in common with the historical notion of Renaissance humanism, and seems to match quite well the common understanding of philosophical humanism suggested by current philosophical dictionaries and encyclopedias. This notion of humanism should be understood in contrast to two competing positions. On the one hand, in contrast to the theocentric position that considers humanity to be radically dependent upon God, humanism affirms at least some degree of human independence. On the other hand, in contrast to the naturalist position which endorses the scientific examination of human beings just like any other objects in nature, humanists affirm the existence of a metaphysical and moral gulf between humanity and nature. This gulf assigns a special value to humanity and does not allow us to treat human beings like any other things in nature. For many humanists the nature/humanity gulf does not allow the application of the methods of natural sciences to the disciplines of the humanities. Humanism does not begin with modernity. In order to see how far back we can trace this position, we may recall Protagoras’ saying: “Man is the measure of all things, of things that are, that they are, and of things that are not, that they are not.” In modern philosophy, the humanistic position had regained dominant status since the Renaissance, and variants of this position were vigorously argued for by prominent thinkers such as Pico della Mirandola, Descartes, Leibniz, Kant, Fichte, and finally, Hegel. In this paper, I will argue that Spinoza was a foe, and not a friend, of this tradition. I suggest that, in contrast to these humanist philosophers, Spinoza considers man as a marginal and limited being in nature, a being whose claims and presumptions far exceed its abilities. “To what length will the folly of the multitude not carry them?.... [T]hey imagine Nature to be so limited that they believe man to be his chief part.” Arguably, Spinoza locates the origin of our most fundamental metaphysical and ethical errors in a human hubris which not only tries to secure humanity an exceptional place in nature but also attempts to cast both God and nature in its own human image. (shrink)

Humanism offers students a clear and lucid introductory guide to the complexities of Humanism, one of the most contentious and divisive of artistic or literary concepts. Showing how the concept has evolved since the Renaissance period, Davies discusses humanism in the context of the rise of Fascism, the onset of World War II, the Holocaust, and their aftermath. Humanism provides basic definitions and concepts, a critique of the religion of humanity, and necessary background on religious, sexual (...) and political themes of modern life and thought, while enlightening the debate between humanism, modernism and antihumanism through the writings and works of such key figures as Pico Erasmus, Milton, Nietzsche, and Foucault. (shrink)

This paper provides a critical exploration of the capability approach to human rights (CAHR) with the specific aim of developing its potential for achieving a synthesis between “humanist” or “naturalistic” and “political” or “practical” perspectives in the philosophy of human rights. Section II presents a general strategy for achieving such a synthesis. Section III provides an articulation of the key insights of CAHR (its focus on actual realizations given diverse circumstances, its pluralism of grounds, its emphasis on freedom of choice, (...) its demand for public reasoning, its context-sensitive universalism, and its broad view of obligations). These insights go some way toward the achievement of the desired synthesis. But, as explained in IV.1, in its current form CAHR faces two serious objections by the defenders of the political perspective: the Gap Between Capabilities-Interests and Rights Objection and the Disconnect From Practice Objection. Answering these criticisms requires some amendments to CAHR. Section IV.2 suggests a response to the first objection based on the introduction of a contractualist framework of justification. Sections IV.3 and IV.4 tackle the second objection by introducing a re-characterization of the cosmopolitan standard underlying the humanist perspective and by identifying the differences and relations between various dimensions of a conception of human rights and their significance for actual political practice. The paper illustrates the practical implications of CAHR, in its modified form, for the pursuit of some important rights. (shrink)

Jean-Paul Sartre claims in his 1945 lecture ‘Existentialism is a Humanism’ that there are two kinds of existentialism: that of Christians like Karl Jaspers, and atheistic like Martin Heidegger. Sartre's ‘spiritual master’ Heidegger had no problem with Sartre defining him as an atheist, but he had serious problems with Sartre's concept of humanism and existentialism. Heidegger claims that the essence of humanism lies in the essence of the human being. After the Enlightenment, the Western concept of man (...) has been presented in education in the form of Kantian humanistic essentialism. At least in the Finnish educational system, Kantian humanism is almost an official ideological background of all national curriculums. Is such a kind of essentialism and metaphysics plausible in our modern or postmodern times? We examine the Sartre-Heidegger controversy on humanism and the concept of man in education using Freire's humanism and Gelassenheit education as exemplars. (shrink)

The various efforts to put the idea of humanity on a secure ethical, political, and social base have not succeeded. The various post-humanist and transhumanist programs are inadequate. Our deep-seated suspicion of our deepest selves and motives is understandable in light of the barbarity of the twentieth century, but humanism is not to blame. The thought of Ernst Cassirer holds a framework for a new humanism, once it is rid of certain colonialist, triumphalist, and Eurocentric ideas that distorted (...) Cassirer’s understanding of the European role in creating the problems of civilization, especially its mistake of thinking that science was a progressive symbolic form of culture. I set out the basis of a new humanism based upon not the problem of knowledge, but the problem of genuine self-situating socialty, a personalist point of view. (shrink)

In this article, I motivate for the view that the best account of the foundations of morality in the African tradition should be grounded on some relevant spiritual property - a view that I call ‘ethical supernaturalism’. In contrast to this position, the literature has been dominated by humanism as the best interpretation of African ethics, which typically is accompanied by a direct rejection of ‘ethical supernaturalism’ and a veiled rejection of non-naturalism . Here, primarily, I set out to (...) challenge and repudiate humanism as the best interpretation of African ethics; I leave it for a future project to develop a fully-fledged African spiritual meta-ethical theory. (shrink)

The call for a narrative medicine has been touted as the cure-all for an increasingly mechanical medicine. It has been claimed that the humanities might create more empathic, reflective, professional and trustworthy doctors. In other words, we can once again humanise medicine through the addition of humanities. In this essay, I explore how the humanities, particularly narrative medicine, appeals to the metaphysical commitments of the medical institution in order to find its justification, and in so doing, perpetuates a dualism of (...) humanity that would have humanism as the counterpoint to the biopsychosociologisms of our day. (shrink)

The shape of theological humanism -- Ideas and challenges -- The humanist imagination -- Thinking of God -- The logic of Christian humanism -- On the integrity of life -- The task of theological humanism -- Our endangered garden -- A school of conscience -- Masks of mind -- Religion and spiritual integrity -- Living theological humanism.

In this essay, I investigate the human act of spectatorship as found in the work of John Dewey and Paulo Freire. I will show that each is thoroughly anti-watching when it comes to educational practices. I then problematize their positions by looking at their spectatorial commitments in the realm of aesthetics. Both Dewey and Freire have a different opinion about spectatorship when it is a matter of watching art. I claim that this different in opinion derives from the practice of (...) ‘educational humanism’. By educational humanism, I mean the tendency to posit stock human traits that derive from pedagogical practices. Ultimately, I will take a stand against educational humanism, against the process of back-forming, from educational circumstances, the desirability, or the undesirability, of human traits. (shrink)

Introduction: there is no justice in Heidegger or for Marx -- Interpretations of Heidegger and Marx -- The history of Marx and Heidegger -- The history and negation of metaphysics -- Logic and dialectic -- Metaphysics of the human state -- The situation of Germany -- The ideology of Germany -- Nazism, liberalism, humanism -- The Jewish question -- Speaking of the essence of man -- Production-previously this was called God -- The end of humanism -- Between men (...) and gods -- Conclusion. (shrink)

This article offers a review of Richard Rorty’s attempts to come to terms with the role of religion in our public and intellectual life by tracing the key developments in his position, partially in response to the ubiquitous criticisms of his distinction between private and public projects. Since Rorty rejects the possibility of dismissing religion on purely epistemic grounds, he is determined to treat it, instead, as a matter of politics. My suggestion is that, in this respect, Rorty’s position is (...) best construed as that of a humanist rather than a post-modernist. Ultimately, it appears that, in his view, the positive element of religion—i.e. the idea of religion as a social gospel—has been absorbed and transformed into a utopian striving which humanists associate with the ideal of democracy. Hence, in this regard, religion can be considered obsolete. Yet, without explicitly invoking the usual epistemic grounds, Rorty’s arguments for excluding religion from the public sphere remain rather thin, and an interest in reforming rather than excluding religion would have been more consistent with his general outlook. (shrink)

Humanism – in the sense that humans alonehave moral standing, or else a surpassing degree of it– has traditionally dominated all of ethicaldiscourse. However, its past formulations havesuccumbed to the temptation merely to stipulate sucha criterion, such as rationality, which nonhumans areoften deemed (without sufficient argument) to failwithout exception. Animal liberationistarguments do exist in counterpoint to traditionalhumanism, but one current difficulty seems to be asimple clash of basic assumptions, with an indecisiveresult. Although the author of this paper is anonanthropocentrist, (...) he attempts to further the moraltheoretical debate by constructing a more powerfulversion of humanism, based in a pursuit of the good,per se. The theory is premised upon viewing humans asgenerally having and leading lives of greater value,in some relevant sense. This essay prefigures theauthor's refutation of humanism, more generally, inthe understanding that such a world view cannot trulybe refuted unless its best version is answered.Whatever the status of this paper's offering of``Obligatory'' Anthropocentrism, the theory can be seento have a great deal more success than itspredecessors in parrying, and apparently outdoing,contemporary animal liberationist philosophies. (shrink)

This book seeks to explain the critiques of humanism and the "negative" philosophical anthropologies that dominated mid-century philosophy and traces the ...

Originally published in English in 1980, Rhetoric as Philosophy has been out of print for some time. The reviews of that English edition attest to the importance of Ernesto Grassi’s work. By going back to the Italian humanist tradition and aspects of earlier Greek and Latin thought, Ernesto Grassi develops a conception of rhetoric as the basis of philosophy. Grassi explores the sense in which the first principles of rational thought come from the metaphorical power of the word. He finds (...) the basis for his conception in the last great thinker of the Italian humanist tradition, Giambattista Vico (1668–1744). He concentrates on Vico’s understanding of imagination and the sense of human ingenuity contained in metaphor. For Grassi, rhetorical activity is the essence and inner life of thought when connected to the metaphorical power of the word. (shrink)

I offer a new Heideggerian reading of Terrence Malick’s 2005 film, The New World, in the style of film-philosophy, alongside a contrasting Cinematic Humanist encounter. I consider if the former is a theory-involving example of philosophy of film, and whether a positive answer to this question entails the latter must be also. I argue that whilst both engagements with the film use the work of other philosophers as part of their appreciation, Cinematic Humanism nonetheless remains one of many possible (...) ways of doing philosophy of film without theory. Having compared these two methods, I suggest reasons why there is nonetheless a potentially valuable relation to be had between philosophy of film with and philosophy of film without theory. Close attention is paid to the film throughout. (shrink)

Il tema di questo saggio è la paideia greca vista attraverso il progetto del «terzo umanesimo», che Werner Jaeger propose nella Germania degli anni venti del Novecento per rispondere alla crisi del suo tempo e del suo paese. L’impegno educativo e intellettuale è considerato da Jaeger, al seguito di Platone, la condizione necessaria per riqualificare l’esperienza politica, nella convinzione che la crisi del tempo sia propria della Bildungstradition umanistica. Il fallimento del progetto jaegeriano non impedisce di tornare a interrogarsi sulla (...) possibilità di un rinnovato umanesimo alla luce della politica intesa come esperienza di vita e dei suoi conflitti.The topic of this essay is Greek paideia seen through the project of «third humanism», which Werner Jaeger put forward in 1920s Germany, in order to answer the crisis of his time and his country. Educational and intellectual commitment is considered by Jaeger, following Plato, the necessary condition to revalorise political experience, in the belief that the crisis of that time is characteristic of the humanistic Bildungstradition. The failure of the Jaegerian project does not prevent us from wondering again about the possibility of a renewed Humanism in the light of the conception of politics as experience of life and of its conflicts. (shrink)

A form of metaphysical humanism in the field of philosophy of technology can be defined as the claim that besides technologies’ physical aspects, purely human attributes are sufficient to conceptualize technologies. Metaphysical nonhumanism, on the other hand, would be the claim that the meanings of the operative words in any acceptable conception of technologies refer to the states of affairs or events which are in a way or another shaped by technologies. In this paper, I focus on the conception (...) of technologies as problem-solving physical instruments in order to study the debate between the humanist and the nonhumanist ways of understanding technologies. I argue that this conception commits us to a hybrid understanding of technologies, one which is partly humanist and partly nonhumanist. (shrink)

Introduction -- The attack on aristotelian-scholastic metaphysics -- The analysis of things : substance, quality, and the tree of porphyry -- Thing and word : a critique of transcendental terms -- From a grammatical point of view : the reduction of the categories -- Soul, nature, morality, and God -- Soul and nature : a critique of aristotelian psychology and natural philosophy -- The virtues and the road to heavenly pleasure -- Speaking about the ineffable : the Trinity -- Towards (...) a humanist dialectic -- Dialectic I : propositions, the square of contraries, proof, and argument -- Dialectic II : forms of argumentation -- Conclusion: Valla and "ordinary language philosophy". (shrink)

In the 18th century, the pre-modern Judeo-Greco-Christian problem of freedom and determinism is transformed by Kant into the modern problem of the freedom of human agency in the natural and cultural worlds of deterministic structures; it is this version of the freedom and determinism issue which centres the Science and Humanism debates, and thus marks the history of the social sciences. Anthony Giddens is credited with providing the new vocabulary of ‘structure’ and ‘agency’ in order to formulate the problem (...) of freedom and determinism in those terms, thus making this formulation fruitful. In this book, Charles R. Varela proposes that Kant originally formulated this problem, and makes a series of wide-ranging and groundbreaking observations based on Kant's metaphysics of realism which enables Varela to propose a solution to the structure/agency problem. Subjects revisited in this book include: · "Giddens’ Call" · The stalemate of the social and psychological sciences · The determinist tradition of modern science · Postmodernism This breadth of themes, drawn together by Varela with his work on Kant, fully realizes Giddens’ principle that human agency is a real causal force. It is Kant's conception of causal power that is the causal force Giddens' has called for. _Science For Humanism: The Recovery of Human Agency_ will be of particular interest to students of humanism and therefore realism, Kant and Giddens. (shrink)

Attacks nothing less than the currently prevailing worldphilosophy--humanism, which the author feels is exceedingly dangerous in itshidden assumptions.

Exploring Renaissance humanists’ debates on matter, life and the soul, this volume addresses the contribution of humanist culture to the evolution of early modern natural philosophy so as to shed light on the medical context of the ...

Available in English for the first time, Imperfect Garden is both an approachable intellectual history and a bracing treatise on how we should understand and experience our lives. In it, one of France's most prominent intellectuals explores the foundations, limits, and possibilities of humanist thinking. Through his critical but sympathetic excavation of humanism, Tzvetan Todorov seeks an answer to modernity's fundamental challenge: how to maintain our hard-won liberty without paying too dearly in social ties, common values, and a coherent (...) and responsible sense of self.Todorov reads afresh the works of major humanists--primarily Montaigne, Rousseau, and Constant, but also Descartes, Montesquieu, and Toqueville. Each chapter considers humanism's approach to one major theme of human existence: liberty, social life, love, self, morality, and expression. Discussing humanism in dialogue with other systems, Todorov finds a response to the predicament of modernity that is far more instructive than any offered by conservatism, scientific determinism, existential individualism, or humanism's other contemporary competitors. Humanism suggests that we are members of an intelligent and sociable species who can act according to our will while connecting the well-being of other members with our own. It is through this understanding of free will, Todorov argues, that we can use humanism to rescue universality and reconcile human liberty with solidarity and personal integrity.Placing the history of ideas at the service of a quest for moral and political wisdom, Todorov's compelling and no doubt controversial rethinking of humanist ideas testifies to the enduring capacity of those ideas to meditate on--and, if we are fortunate, cultivate--the imperfect garden in which we live. (shrink)

In their monograph Opera’s Second Death from 2002, Žižek and Dolar seem to join the illustrious company of cultural critics and musicologists, from Adorno to Gary Tomlinson, tolling the death knell for the operatic genre: with the advent of the 20 th century and the radical critique of the humanist premises that opera relied upon, the genre, so the story goes, had become at least anachronistic, if not outright reactionary. In the first section of my article I intend to not (...) only counter this claim, but also to directly engage with a recent attempt on the part of musicologist Nicholas Till to frame from a Deleuzian perspective contemporary opera’s renewed ability to deal with the metaphysical premises of the genre. In this respect I will suggest how, in spite of his own thesis on opera’s death, Žižek’s ontological thinking aptly frames the kind of metaphysics that operatic production is dealing with today. In the second section I intend to examine in more detail a case in point, even if a twisted one, for a recent musical reflection of opera’s metaphysical ties. In his late work Aristaeus, the German composer Hans Werner Henze attempts to reimagine the orphic myth outside its humanist framework. By closely reading this work against the grain of Henze’s earlier retelling of the Orpheus story in the form of a ballet, I will highlight how in Aristaeus he “traverses the fantasy” of his own humanism, seeking to directly engage at both the dramatic and the musical level with an Hegelian/Žižekian dimension of absolute negativity. (shrink)

This paper focuses on the views and formulations of eastern philosophy the negate humanism and personalism.

This paper focuses on mystical humanism as magical realism.

In several places, Levinas identifies the problem that concerns him as a “ crisis of humanism.” This problem finds its seeds in modernity but comes to fruition in the inhumanities of the 20 th century. Like his philosophical predecessors, Levinas offers an educational model as a solution to a problem he has identified. But this model--Jewish education—is uniquely different from those offered by those who came before him. This essay examines Levinas‘s interest in Jewish education as a solution to (...) this crisis in humanism and considers what the implications of this solution are for his project as a whole. (shrink)

This is a study of the rise of Hegelian thought throughout the intellectual world in Germany in the first half of the nineteenth century. The book has three interrelated purposes. First, it constitutes the first synthetic description and comprehensive reconstruction of the historical genesis and humanist transformation of Hegelian ideology. Secondly, the study addresses the problem of recurrent patterns of hope and disillusionment in the successive phases of dialectical thought. Finally, the book is concerned with ideological responses to the experience (...) of communal and religious disintegration. (shrink)

This paper explores how educators might intervene in canonized texts of the human subject on which a particular and exclusive kind of humanism rests. In imagining possible interventions educators might make, I turn to and trace Jacques Derrida's on‐going deconstruction of the philosophical texts of subjectivity. In his body of work, Derrida destabilizes fixed notions of the human subject and the institutions it founds . From Derrida's points of destabilization and through a differing but similar deconstructive stance, I also (...) consider Gayatri Spivak's suggestive question ‘Who is not the subject of humanism?’ to provide another possible trajectory for intervention that educators might take. Departing from knowledge‐based conceptions of human subjectivity, Spivak urges educators to respond to their students in meaningful encounter with the ‘Other’ while Derrida suggests human beings might begin the difficult and complex task of re‐envisioning an altered humanism, a humanism founded on the call of the Other in institutional sites like education. By an engaged rereading of the texts of human subjectivity upon which human beings are written and by turning to respond to the face of the human beings in and outside their classrooms as a means of encountering the Other's humanity, I suggest that educators be the catalyst for changing what it means to be human and education the means by which we approach a humanism yet to be. (shrink)

Christian Smith's What Is a Person? calls for a normative turn in sociology—the grounding of sociology in a theory of human nature. While offering a systematic account of a thick view of personhood—what it should look like, how it can be applied, and why it is needed—the book proposes a critical realist personalism as the best metatheoretical direction for sociology. The author of this essay agrees with the main questions and direction of Smith's project. However, by historicizing the origins and (...) sociological implications of personalist moral theory, the author problematizes the personalism that is one of the foundations of Smith's project. She contrasts personalism with humanism, suggesting that the latter might possess both the normative robustness and comparative potential needed for contemporary sociological theory and practice. She ends her response to Smith's book by raising questions about the relationship between critical realist personalism and theoretical pluralism. (shrink)

Stephen Law explores how humanism uses science and reason to make sense of the world, looking at how it encourages individual moral responsibility and shows ...