Edited by Hans-Christoph Schmidt am Busch & Christopher Zurn. This volume collects original, cutting-edge essays on the philosophy of recognition by international scholars eminent in the field. By considering the topic of recognition as addressed by both classical and contemporary authors, the volume explores the connections between historical and contemporary recognition research and makes substantive contributions to the further development of contemporary theories of recognition.

In this article, we argue that John Henry Newman was right to think that our passional nature can play a legitimate epistemic role. First, we unpack the standard objection to Newman’s understanding of the relationship between our passional nature and the evidential basis of faith. Second, we argue that the standard objection to Newman operates with a narrow definition of evidence. After challenging this notion, we then offer a broader and more humane understanding of evidence. Third, we survey recent scholarship (...) arguing that emotions, a key aspect of our passional nature, are cognitive. In this light, they plausibly have a proper epistemic role. Fourth, we defend Newman’s reliance on the passional nature in epistemic matters by showing how reasonable it is in light of this recent work on evidence and the nature of emotions. Newman’s insistence that the formation of a right state of heart and mind is crucial for epistemic success is far from untenable. (shrink)

In recent years, Duncan Pritchard has developed a position in religious epistemology called quasi‐fideism that he claims traces back to John Henry Newman's treatment of the rationality of religious belief. In this paper, we give three reasons to think that Pritchard's reading of Newman as a quasi‐fideist is mistaken. First, Newman's parity argument does not claim that religious and non‐religious beliefs are on a par because both are groundless; instead, for Newman, they are on a par because both often stem (...) from implicit rather than explicit reasoning. Second, pace Pritchard, Newman's distinction between simple and complex assent does not map onto the Wittgensteinian distinction between groundless hinge commitments and beliefs that flow from these hinges. For Newman, simple and complex assent differ in terms of the believer's level of awareness of their grounds. Third, and finally, Newman does not reject Locke's evidentialism in toto. Instead, he argues that certitude is not restricted to beliefs stemming from intuition and demonstration but often rightly includes probabilistically supported (or fallibly evidenced) beliefs. (shrink)

"Logic", one of the central words in Western intellectual history, compre hends in its meaning such diverse things as the Aristotelian syllogistic, the scholastic art of disputation, the transcendental logic of the Kantian critique, the dialectical logic of Hegel, and the mathematical logic of the Principia Mathematica of Whitehead and Russell. The term "Formal Logic", following Kant is generally used to distinguish formal logical reasonings, precisely as formal, from the remaining universal truths based on reason. (Cf. SCHOLZ, 1931). A text-book (...) example of a formal-logical inference which from "Some men are philosophers" and "All philosophers are wise" concludes that "Some men are wise" is called formal, because the validity of this inference depends only on the form ofthe given sentences -in particular it does not depend on the truth or falsity of these sentences. (On the dependence of logic on natural language, English, for example, compare Section 1 and 8). The form of a sentence like "Some men are philosophers", is that which remains preserved when the given predicates, here "men" and "philosophers" are replaced by arbitrary ones. The form itself can thus be represented by replacing the given predicates by variables. Variables are signs devoid of meaning, which may serve merely to indicate the place where meaningful constants (here the predicates) are to be inserted. As variables we shall use - as did Aristotle - letters, say P, Q and R, as variables for predicates. (shrink)

The topic of fictional objects is a familiar one, the topic of fictional properties less so. But it deserves its own place in the philosophy of fiction, if only because fictional properties have such a prominent role to play in science fiction and fantasy. What, then, are fictional properties and how does their apparent unreality relate to the unreality of fictional objects? The present paper explores these questions in the light of familiar debates about the nature of fictional objects.

This volume provides an extensive translation of the notes and fragments that survived Kant's death in 1804. These include marginalia, lecture notes, and sketches and drafts for his published works. They are important as an indispensable resource for understanding Kant's intellectual development and published works, casting fresh light on Kant's conception of his own philosophical methods and his relations to his predecessors, as well as on central doctrines of his work such as the theory of space, time and categories, the (...) refutations of scepticism and metaphysical dogmatism, the theory of the value of freedom and the possibility of free will, the conception of God, the theory of beauty, and much more. (shrink)

For half a century, Ernest Fortin's scholarship has charmed and educated theologians and philosophers with its intellectual search for the best way to live. Written by friends, colleagues, and students of Fortin, this book pays tribute to a remarkable thinker in a series of essays that bear eloquent testimony to Fortin's influence and his legacy. A formidable commentator on Catholic philosophical and political thought, Ernest Fortin inspired others with his restless inquiries beyond the boundaries of conventional scholarship. With essays on (...) subjects ranging across philosophy, political science, literature, and theology Gladly to Learn and Gladly to Teach reflects the astonishing depth and breadth of Fortin's contribution to contemporary thought. (shrink)

For half a century, Ernest Fortin's scholarship has charmed and educated theologians and philosophers with its intellectual search for the best way to live. Written by friends, colleagues, and students of Fortin, this book pays tribute to a remarkable thinker in a series of essays that bear eloquent testimony to Fortin's influence and his legacy. A formidable commentator on Catholic philosophical and political thought, Ernest Fortin inspired others with his restless inquiries beyond the boundaries of conventional scholarship. With essays on (...) subjects ranging across philosophy, political science, literature, and theology Gladly to Learn and Gladly to Teach reflects the astonishing depth and breadth of Fortin's contribution to contemporary thought. (shrink)

The modernist movement has been regarded as representing a crisis point in Western thought. This volume looks at that crisis in terms of its reinterpretation of ideas concerning vitalism: the animation of the universe, whether spiritual or based in physical energies) of the universe. Beginning with vitalism's historical background in the enlightenment and the nineteenth century, and moving through scientific, philosophical and literary disciplines, the contributors chart the progress of vitalism and its influence on modernist thought. The focal point is (...) the work of Henri Bergson, whose part in this powerful reinterpretation had a considerable bearing on European and American intellectual life, and yet led to a vehement rejection of his work. A previously untranslated and little-known essay by Bakhtin will be of special interest in this stimulating collection, which includes original contributions from leading scholars in literature, the history of science, biology and philosophy, and comprises a wide-ranging reassessment of 'the perpetual crises of modernity'. The modernist movement has been regarded as representing a crisis point in Western thought. This volume looks at that crisis in terms of its reinterpretation of ideas concerning vitalism: the animation of the universe, whether spiritual or based in physical energies) of the universe. Beginning with vitalism's historical background in the enlightenment and the nineteenth century, and moving through scientific, philosophical and literary disciplines, the contributors chart the progress of vitalism and its influence on modernist thought. The focal point is the work of Henri Bergson, whose part in this powerful reinterpretation had a considerable bearing on European and American intellectual life, and yet led to a vehement rejection of his work. A previously untranslated and little-known essay by Bakhtin will be of special interest in this stimulating collection, which includes original contributions from leading scholars in literature, the history of science, biology and philosophy, and comprises a wide-ranging reassessment of 'the perpetual crises of modernity'. (shrink)

Music education has historically had a tense relationship with social justice. One the one hand, educators concerned with music practices have long preoccupied themselves with ideas of open participation and the potentially transformative capacity that musical interaction fosters. On the other hand, they have often done so while promoting and privileging a particular set of musical practices, traditions, and forms of musical knowledge, which has in turn alienated and even excluded many children from music education opportunities. The Oxford Handbook of (...) Social Justice in Music Education provides a comprehensive overview and scholarly analyses of the major themes and issues relating to social justice in musical and educational practice worldwide.The first section of the handbook conceptualizes social justice while framing its pursuit within broader contexts and concerns. Authors in the succeeding sections of the handbook fill out what social justice entails for music teaching and learning in the home, school, university, and wider community as they grapple with cycles of injustice that might be perpetuated by music pedagogy. The concluding section of the handbook offers specific practical examples of social justice in action through a variety of educational and social projects and pedagogical practices that will inspire and guide those wishing to confront and attempt to ameliorate musical or other inequity and injustice. Consisting of 42 chapters by authors from across the globe, the handbook will be of interest to anyone who wishes to better understand what social justice is and why its pursuit in and through music education matters.Music education has historically had a tense relationship with social justice. One the one hand, educators concerned with music practices have long preoccupied themselves with ideas of open participation and the potentially transformative capacity that musical interaction fosters. On the other hand, they have often done so while promoting and privileging a particular set of musical practices, traditions, and forms of musical knowledge, which has in turn alienated and even excluded many children from music education opportunities. The Oxford Handbook of Social Justice in Music Education provides a comprehensive overview and scholarly analyses of the major themes and issues relating to social justice in musical and educational practice worldwide.The first section of the handbook conceptualizes social justice while framing its pursuit within broader contexts and concerns. Authors in the succeeding sections of the handbook fill out what social justice entails for music teaching and learning in the home, school, university, and wider community as they grapple with cycles of injustice that might be perpetuated by music pedagogy. The concluding section of the handbook offers specific practical examples of social justice in action through a variety of educational and social projects and pedagogical practices that will inspire and guide those wishing to confront and attempt to ameliorate musical or other inequity and injustice. Consisting of 42 chapters by authors from across the globe, the handbook will be of interest to anyone who wishes to better understand what social justice is and why its pursuit in and through music education matters. (shrink)

The role of certitude in our mental lives is, to put it mildly, controversial. Many current epistemologists (including epistemologists of religion) eschew certitude altogether. Given his emphasis on certitude, some have maintained that John Henry Newman was an infallibilist about knowledge. In this paper, we argue that a careful examination of his thought (especially as seen in the Grammar of Assent) reveals that he was an epistemic fallibilist. We first clarify what we mean by fallibilism and infallibilism. Second, we explain (...) why some have read Newman as an infallibilist. Third, we offer two arguments that Newman is at least a fallibilist in a weak sense. In particular, the paradox he seeks to resolve in the Grammar and his dispute with John Locke both indicate that he is at least a weak fallibilist. We close with a consideration of whether Newman is a fallibilist in a much stronger sense as well. (shrink)

This essay maintains that thoughtful people can no longer rest within the limitations of any one world religion. It attempts to bring into focus the contemporary status of the theory of knowledge and the claims to knowledge that occur in the sacred books of the world's religions. The author investigates and tests these theories as to whether or not claims to religious knowledge can be drawn from and justified by religious experience.