Human conflict and its resolution is obviously a subject of great practical importance. Equally obviously, it is a vast subject, ranging from total war at one end of the spectrum to negotiated settlement at its other end. The literature on the subject is correspondingly vast and, in recent times, technical, thanks to the valuable contributions made to it by game theorists, economists, and writers on industrial and international relations. In this essay, however, I shall discuss only one familiar form of (...) conflict-resolution. There is room for such a discussion, because philosophers have lately neglected compromise, despite the interest shown in it by the aforementioned experts, and despite the classic treatments of it by Halifax, Burke and Morley. Truly, ‘…compromise is not so widely discussed by philosophers as one might expect’, and ‘…the idea of compromise has been largely neglected by Anglo-American jurisprudence’. (shrink)
The philosophical problems of liberty may be classified as those of definition, of justification and of distribution. They are so complex that there is a danger of being unable to see the wood for the trees. It may be helpful, therefore, to provide an aerial photograph of a large part of the wood, namely, the liberty of individual persons . But it is, of course, a photograph taken from an individual point of view, as Leibniz would have put it.
This is the first comprehensive study of the sublime in Lucan. Drawing upon renewed literary-critical interest in the tradition of philosophical aesthetics, Henry Day argues that the category of the sublime offers a means of moving beyond readings of Lucan's Bellum Civile in terms of the poem's political commitment or, alternatively, nihilism. Demonstrating in dialogue with theorists from Burke and Kant to Freud, Lyotard and Ankersmit the continuing vitality of Longinus' foundational treatise On the Sublime, Day charts Lucan's complex and (...) instructive exploration of the relationship between sublimity and ethical discourses of freedom and oppression. Through the Bellum Civile's cataclysmic vision of civil war and metapoetic accounts of its own genesis, through its heated linguistic texture and proclaimed effects upon future readers and, most powerfully of all, through its representation of its twin protagonists Caesar and Pompey, Lucan's great epic emerges as a central text in the history of the sublime. (shrink)
In this important new work, Jerry Day brings to light the need for an extensive reinterpretation of the mature philosophy of Eric Voegelin, based on Voegelin’s published and unpublished appreciation for nineteenth-century German philosopher F. W. J. Schelling. Schelling, whom Day maintains was one of the most important guides to Voegelin’s mature philosophy of consciousness and historiography, has been described as the father of several disparate movements and schools of continental philosophy—chief among them being “Hegelian” idealism and existentialism. This characterization (...) implies that Schelling was a scattered thinker with little or no appreciation for philosophy as a disciplined inquiry into the nature of human affairs. Voegelin was critical of this portrayal of Schelling. He argued that it lacked proper sensitivity for the impressive extent to which this giant of continental thought was able to rise above the “creed communities” of his time and recover the abiding concern of mature philosophers everywhere: the _philosophia perennis_. Those who claim that Schelling was scattered have failed, according to Voegelin, to appreciate the nonideological breadth of this great philosopher, misled by the splinter movements and schools that arose from mere fragments of his thought. In truth, Schelling founded no school and launched no movement. Instead, he reasoned with the disciplined integrity and wonder of a “spiritual realist.” Day argues that Voegelin was a fine interpreter of Schelling, particularly during the decisive years when the central orientation of Voegelin’s mature thought was beginning to take hold—between the writing of his _History of Political Ideas_ and its eventual transformation into _Order and History_. Day gathers an impressive array of evidence to interpret Voegelin’s little-known support for Schelling’s achievements, while offering detailed analyses and helpful summaries of a vast body of literature that has yet to be translated into English. Day’s partial agreement with Voegelin’s uncommon assessment of Schelling provides him with the point of departure that leads to one of this book’s most distinctive contributions to contemporary thought. It has the rare ability to help clear the way for philosophical realists to make peace with many of their contemporaries, giving them further grounds for accepting the strongest anthropological and psychological insights of recent continental philosophy, while helping them to avoid its tendencies toward nihilistic despair or fideistic historicism. By reading each philosopher through the eyes of the other, Day provides an analysis that will be illuminating for Voegelin scholars and Schelling scholars alike. The book will also appeal to readers with more general interests in the history and development of continental philosophy, political theory, and comparative religion over the past century. (shrink)
Aim To ascertain the quantity and nature of gifts and items provided by the pharmaceutical industry in Australia to medical specialists and to consider whether these are appropriate in terms of justifiable ethical standards, empirical research and views expressed in the literature.
Community engagement is increasingly promoted as a marker of good, ethical practice in the context of international collaborative research in low-income countries. There is, however, no widely agreed definition of community engagement or of approaches adopted. Justifications given for its use also vary. Community engagement is, for example, variously seen to be of value in: the development of more effective and appropriate consent processes; improved understanding of the aims and forms of research; higher recruitment rates; the identification of important ethical (...) issues; the building of better relationships between the community and researchers; the obtaining of community permission to approach potential research participants; and, the provision of better health care. Despite these diverse and potentially competing claims made for the importance of community engagement, there is very little published evidence on effective models of engagement or their evaluation. (shrink)
Seeing Wittgenstein Anew is a collection which examines Ludwig Wittgenstein's remarks on the concept of aspect-seeing, showing that it was not simply one more topic of investigation in Wittgenstein's later writings but rather a pervasive and guiding concept in his efforts to turn philosophy's attention to the actual conditions of our common life in language. The essays in this 2010 volume open up novel paths across familiar fields of thought: the objectivity of interpretation, the fixity of the past, the acquisition (...) of language, and the nature of human consciousness. Significantly, they exemplify how continuing consideration of the interrelated phenomena of aspect-seeing might produce a fruitful way of doing philosophy in a new century. (shrink)
I consider two related objections to the claim that the law of excluded middle does not imply bivalence. One objection claims that the truth predicate captured by supervaluation semantics is not properly motivated. The second objection says that even if it is, LEM still implies bivalence. I show that LEM does not imply bivalence in a supervaluational language. I also argue that considering supertruth as truth can be reasonably motivated.
1. Introduction . In the chapter which he devotes to the applications of his principle of individual liberty, Mill considers the question ‘how far liberty may legitimately be invaded for the prevention of crime, or of accident’. On the latter topic, he writes:—‘… it is a proper office of public authority to guard against accidents. If either a public officer or anyone else saw a person attempting to cross a bridge which had been ascertained to be unsafe, and there were (...) no time to warn him of his danger, they might seize him and turn him back, without any real infringement of his liberty; for liberty consists in doing what one desires, and he does not desire to fall into the river.”. (shrink)