Adopting a constructivist stance is not irreconcilable with executive function accounts of emerging social understanding. The executive function view allows for a gradual transition in theory of mind, while specifying the underlying cognitive processes that push that development forward. Executive function abilities can be seen as an important interactional component in the epistemic triangle.
Als Beispiel könnte man seine großartig durchgeführte Ethik anführen, die aristotelische, platonische, kantianische, und neukantianische, aber auch nietzscheanische und phänomenologische Motive, wie auch Motive der Brentano-Schule, integriert. Diese Vielseitigkeit von Hartmanns Inspiration offenbart sich auch in der Mitgestaltung seiner eigenen philosophischen Position, die immer von einer Auseinandersetzung mit der Erbschaft der Vergangenheit geprägt ist.
V. Hösle’s most important philosophical contribution is in his systematic attempt at grasping the philosophical problems, especially ontological, axiological and ecological ones, as one whole. The author examines several of these problems, especially with regard to the universalistic conception of ethics and the relationship between nature and spirit as manifested in the particular spheres of Hösles’s philosophical concern: his conception of the ecological crisis as a metaphysical one, the meaning of natural law, the question of collective indentities etc. In conclusion (...) the author outlines his vision of an ethics for the 21st century including its political dimension. (shrink)
This article explores the relationship between gender, technology, language, and how infants and children born with disorders of sexual development are shaped into intelligible members of the community. The contemporary medical model maintains that children ought to be both socially and surgically assigned and reared as one particular gender. Gender scholar Suzanne Kessler rejects this position and argues for the acceptance of greater genital variability through the use of language. Using a Heideggerian lens, the main question I seek to (...) answer in this article is: does Kessler’s approach succeed in its aim to better treat individuals born with disorders of sexual development? I argue that Kessler is successful in offering practical solutions for persons with intersexed conditions to exist and flourish as intelligible members of the community, but that her project ultimately relies on power to “challenge forth” greater acceptance of genital variance. Building on the work of Kessler and Heidegger, I argue that a better approach to making intelligible the existence of an infant born with a disorder of sexual development is not to rely on the manipulation of language, but to instead reinvigorate a sense of the sacred in response to having an intersex condition. (shrink)
It has been shown that the thirteenth-century Dominican friar, St Thomas Aquinas, was an important theological influence on John Owen, the seventeenth-century English puritan theologian, chaplain to Oliver Cromwell, and Vice-Chancellor of Oxford University, especially in the areas of the divine being, grace and Chalcedonian Christology. Suzanne McDonald has argued that, while Aquinas is unmistakably a source for Owen's doctrine of the beatific vision, Owen surpassed Aquinas's doctrine in a manner she judges to be correct, theologically speaking, and which (...) exposes the deficiency of Aquinas's account. Owen achieved this particular ‘Reforming’ or rather ‘re-forming’ of Aquinas's doctrine, she argues, by way of a ‘Christological re-orientation of the doctrine’ in terms of what is seen in the beatific vision and how it is seen, that is, its content and means. This article replies to McDonald from a Catholic and Thomist perspective, in response to her suggestion that Owen's account of the beatific vision opens up possibilities for ecumenical dialogue. The article attempts to achieve this first by reassessing the Christological contrasts McDonald draws between Owen and Aquinas in terms of content and means, and then by offering several suggestions as to why one might want to prefer Aquinas's account over Owen's. (shrink)
Do individuals have a positive right of self-defence? And if so, what are the limits of this right? Under what conditions does this use of force extend to the defence of others? These are some of the issues explored by Dr Uniacke in this comprehensive 1994 philosophical discussion of the principles relevant to self-defence as a moral and legal justification of homicide. She establishes a unitary right of self-defence and the defence of others, one which grounds the permissibility of the (...) use of necessary and proportionate defensive force against culpable and non-culpable, active and passive, unjust threats. Particular topics discussed include: the nature of moral and legal justification and excuse; natural law justifications of homicide in self-defence; the Principle of Double Effect and the claim that homicide in self-defence is justified as unintended killing; and the question of self-preferential killing. This is a lucid and sophisticated account of the complex notion of justification, revolving around a critical discussion of trends in the law of self-defence. (shrink)