This is the first comparative study of Nietzsche's Birth of Tragedy and Schiller's Aesthetic Letters, two crucial texts in aesthetic and cultural theory. Martin's scrupulous examination and comparison reveals the common ground shared by the two writers, who are usually regarded as being poles apart. In addition, Martin shows how this common ground mutually illuminates both texts.
I reconstruct and analyze al-Ghazali’s arguments defending a plurality of real divine attributes in The Incoherence of the Philosophers. I show that one of these arguments can be made to engage with and defend Jeffrey E. Brower and Michael C. Rea’s “Numerical Sameness Without Identity” model of the Trinity. To that end, I provide some background on the metaphysical commitments at play in al-Ghazali’s arguments.
This book is both a concise and lucid introduction to Nietzsche and an original contribution to critical debates concerning Nietzsche interpretation and reception. This overview takes issue with the prevailing tendency to focus on Nietzsche's later work, which reaches its extreme with Heidegger's almost exclusive focus on the group of late notes posthumously collected as _The Will to Power._ Vattimo aims to mediate between two prominent hermeneutic readings of Nietzsche: Wilhelm Dilthey's view that Nietzsche's work fits into the nineteenth-century tradition (...) of the philosophy of life and Heidegger's belief that Nietzsche is best understood as the author of a pair of ontological doctrines, the will to power and the eternal return of the same. Vattimo aims to show that Nietzsche's early interest in cultural and historical criticism can be found throughout his corpus and that it informs, and helps to explain, Nietzsche's later doctrines and writings. This allows us to understand these later doctrines in a deeper way, to see their connections with his wider concerns, and thus to make greater sense of Nietzsche's philosophy as a whole. This working hypothesis guides Vattimo through his elegant exposition of the basic views of the early and late Nietzsche, from the philological beginnings and the musings on Dionysus through the so-called positivist phase of the middle period up to the philosophy of Zarathustra and the fragmented insights that bespeak the will to power. Throughout, Vattimo's intellectual agenda is to present the philosophical relevance of a cultural criticism that does not let itself be reduced to a merely literary presentation of the psychology of decadence and nihilism, or to the grand ontological-metaphysical finale that Heidegger had in mind in his monumental Nietzsche studies. As an appendix, Vattimo provides a history of Nietzsche reception in Europe that counters the narrow Anglo-American bias of much English-language Nietzsche scholarship. (shrink)
Friedrich Nietzsche’s intellectual autobiography Ecce Homo has always been a controversial book. Nietzsche prepared it for publication just before he became incurably insane in early 1889, but it was held back until after his death, and finally appeared only in 1908. For much of the first century of its reception, Ecce Homo met with a sceptical response and was viewed as merely a testament to its author’s incipient madness. This was hardly surprising, since he is deliberately outrageous with the ‘megalomaniacal’ (...) self-advertisement of his chapter titles, and brazenly claims ‘I am not a man, I am dynamite’ as he attempts to explode one preconception after another in the Western philosophical tradition. In recent decades there has been increased interest in the work, especially in the English-speaking world, but the present volume is the first collection of essays in any language devoted to the work. Most of the essays are selected from the proceedings of an international conference held in London to mark the centenary of the first publication of Ecce Homo in 2008. They are supplemented by a number of specially commissioned essays. Contributors include established and emerging Nietzsche scholars from the UK and USA, Germany and France, Portugal, Sweden and the Netherlands. (shrink)
After discussing the nature of toleration, giving a brief history of the emergence of religious toleration in the West, and presenting my understanding of religion, I develop what I call ‘the dignity argument’ for religious toleration: to fail to tolerate a person’s religion is to treat that person in a way that does not befit their dignity. And to treat them in a way that does not befit their dignity is to wrong them, to treat them unjustly.
Human males are more polygamously inclined than females. However, there is substantial within-sex variation in polygamous inclinations and practices. This is acknowledged by Gangestad & Simpson but we pose the question: Is the target article's “strategic pluralism” pluralistic enough? In addition, we argue that the hypothesis that the female orgasm is an adaptation for post-copulatory female choice between rival ejaculates demands more research.
An evolutionary psychological perspective drawing on sexual selection theory can better explain sex differences in aggression and violence than can social constructionist theories. Moreover, there is accumulating evidence that, in accordance with predictions derived from sexual selection theory, men modulate their willingness to engage in risky and violent confrontations in response to cues to fitness variance and future prospects.
Martin Buber wrote his 1904 dissertation on Nicholas of Cusa, but the relationship between the two has been little studied. This article focuses on four ways in which Buber appropriated Cusa’s ideas. (1) Cusa’s theory of participation argues for the absolute worth of the individual, foreshadowing Buber’s ethics of actualization. (2) Buber takes Cusa’s model of how one may know God as other through “learned ignorance” and applies it to how one may know and adequately respond to beings (...) as others in his distinction between “I-Thou” and “I-It” relations. (3) Buber employs Cusa’s term “coincidence of opposites” to describe what happens in dialogue. Seeing the coincidence of opposites moves subjects to adopt intersubjective perspectives and give up unhealthy relations of conflict. (4) Buber’s 1938 criticism of Cusa for maintaining that selves evolve in isolation illuminates Buber’s creation of his own dialogic philosophy. (shrink)
This paper examines how three Dutch political parties employ the Internet as a tool to enhance ‘digital democracy’. The potential of digital democracy is considered to be strongest in the sphere of collective action outside the domain of political institutions. In this article, however, attention is given to how institutionalized channels might be supportive of digital democracy. Three components of the democratic process – information provision, deliberation, and political decision-making – are examined in the content and user assessments of the (...) web sites of the Socialist Party, the Christian Democratic Party and the Green Party. Minor differences were found in the party web sites regarding information provision; substantial differences were found regarding the degree and nature of political deliberation available on the sites. Indicators of the third component, political decision-making, were least evident on all three web sites. User assessments of the sites and opportunities for political deliberation followed, more or less, the general public images of the related political parties. (shrink)
Designer Biology: The Ethics of Intensively Engineering Biological and Ecological Systems consists of thirteen chapters that address the ethical issues raised by technological intervention and design across a broad range of biological and ecological systems. Among the technologies addressed are geoengineering, human enhancement, sex selection, genetic modification, and synthetic biology.
How do we conceptualize distinctions between religious —political territories in the contemporary world when old categories—such as Islam and the West, or dar al-Islam and dar al-harb—precipitate misunderstandings and conflicts? In this essay, I consider Tariq Ramadan's argument that Muslims must enact an intellectual transformation along the lines of Kant's Copernican revolution and thence create concepts—such as the space of testimony —to facilitate interreligious dialogue, cooperation, and respectful contestation. The essay aims to illuminate the nature of Ramadan's political theory and (...) dispel the claim that he is a Muslim Martin Luther; to imagine the contours of a future political-intellectual movement that integrates elements of the European Enlightenment and the Arab Nahda; and to envision how Muslim and non-Muslim political theorists may combat political Manichaeanism without denying the reality and importance of contending ethical visions and political identities. (shrink)
Celia Wolf‐Devine: Descartes on Seeing: Epistemology and Visual Perception. Carbondale and Edwardsville: Southern Illinois University Press, 1993, pp. viii + 121. ISBN 0–8093–1838–5. Thomas Hobbes: Leviathan with selected variants front the Latin edition of 1668. Edited, with Introduction and Notes by Edwin Curley. Hackett Publishing Company, Inc., Indianapolis/cambridge 1994, pp. lxxx‐584. ISBN 0–87220–178–3, £27.95, 0–87220–177–5, £6.95. Allison Coudert: Leibniz and the Kabbalah. Dordrecht: Kluwer Academic Publishers, 1995, pp. 218. £68.00. ISBN 0–7923–3114–1. Richard Price: The Correspondence. [Edited by D. O. Thomas (...) and W. Bernard Peach]. Vol. III. February 1786‐February 1791. Edited by W. Bernard Peach.. ISBN 0–8223–1327–8. Henry Allison: Idealism and Freedom: Essays on Kant's Theoretical and Practical Philosophy. Cambridge University Press, 1996. xxi + 217 pp. £30, £10.95. ISBN 0–521–48295‐X, 0–521–48337–9. Terry Pinkard: Hegel's Phenomenology: The Sociality of Reason. Cambridge University Press, 1994. 4451 pp. £40.00 hb. ISBN 0–521–45300–3. Mary Anne Perkins: Coleridge's Philosophy, The Logos as Unifying Principle. pp. 310. £30.00. ISBN 0–19–824075–9. Elzbieta Ettinger: Hannah Arendt ‐ Martin Heidegger £10.95 ISBN 0–300–06407–1 Dana R. Villa: Arendt and Heidegger ‐ The Fate of the Political ISBN 0–691–04400–7. (shrink)
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