In this article, the authors review some contemporary cases where biotechnologies have been employed, where they have had global implications, and where there has been considerable debate. The authors argue that the concept of dignity, which lies at the center of such documents as the 2005 Universal Declaration on Bioethics and Human Rights, the International Declaration on Human Genetic Data (2003) and the Universal Declaration on the Human Genome and Human Rights (1997) is useful, if not necessary, in engaging in (...) decision making in relation to the moral evaluation of biotechnologies on a global scale. (shrink)

British idealist aesthetics is not well known, and to the extent that it is known, it is generally through the writings of R.G. Collingwood, who is sometimes described as an idealist of the ‘third generation.’.

How is multiculturalism possible in what we call the “postmodern age”? Postmodernity challenges our norms and conventions, our theories of human nature, our grand narratives, and—in general—any essentialist or foundationalist approach. And so it would seem to challenge any attempt to engage in dialogue across cultures or in any way that proposes to be independent of context.One response to this is to focus not on theories but on practices. In particular, I want to focus on the practice of hospitality, of (...) which much has been written of late and which has been suggested as a model for dialogue. (shrink)

Often regarded as an aberrant phase in the history of late 19th and early 20th-century philosophy, British Idealism provoked a wide range of attacks and replies from all the major figures of the time, such as Sidgwick, Dewey, Broad and Russell. This work reflects the shifting intellectual boundaries of British Thought between 1860 and 1920.

I argue that British Idealist Bernard Bosanquet’s discussion of cultural phenomena reflects principles present in his logic—principles articulated long before his explicitly absolutist views and from a period in which all agree he clearly held humanist values. This, I conclude, obliges us also to reevaluate some of the standard assessments of Bosanquet’s philosophy and, particularly, those that see his ‘absolutism’ as inconsistent with his humanism.

Idealism, Metaphysics and Community examines the place of idealism in contemporary philosophy, and its relation to problems of metaphysics, political thought, and the study of the history of philosophy. Drawing together contributions from philosophers from several distinct traditions, this book presents a range of perspectives - revealing areas of agreement and disagreement, addressing topics of contemporary discussion, and providing new insights into philosophical idealism. Following an extensive introduction by the editor, and drawing on the work of the Canadian idealist, Leslie (...) Armour, the book is divided into three main parts: Part 1 focuses on the British idealist, F.H.Bradley; Part 2 examines metaphysical issues and idealism, such as the realism/anti-realism debate, the relation of classical and idealist metaphysics, rational psychology, time and eternity, and the divine; Part 3 draws on idealism to address contemporary concerns in ethical theory, political philosophy, social philosophy and culture and the history of philosophy. Presenting new insights into the work of classical authors as well as contemporary philosophers, this book provides a better understanding of classical idealism and addresses important areas of contemporary philosophical, social and political concern. (shrink)

The history of Western philosophy and science is marked by numerous moments when a major development has emerged from conditions that are manifestly adverse to intellectual activity. This book surveys a wide range of cases, and considers how these achievements were possible and how adversity helped shape the ideas that emerged.

This is a book dedicated to Professor George F. McLean (1929-2016). A group of distinctive scholars from all parts of the world wrote their personal reminiscences, recollections and reflections on the global outreach of McLean's philosophical work and his legacy. Authors are from such countries as Argentina, Austria, Australia, Bulgaria, Canada, China, Colombia, Georgia, India, Iran, Japan, Kenya, Lebanon, Netherlands, Pakistan, Poland, Romania, Russia, Tajikistan, Thailand, Uganda, Ukraine, United Kingdom, USA, Zimbabwe, etc.

One of the concerns in the modern democratic state is what place there should be, if any, for the recognition of cultures and cultural identities. Should a democratic state concern itself with the preservation of culture? Should it recognize or promote a national culture – a German culture in Germany, for example, – or should it recognise or promote some kind of national cultural pluralism or multiculturalism? Should a culture or one’s cultural identity have special protections or rights in the (...) state? In this paper, work towards answers to some of these questions. I begin with a brief statement of what I call the ‘modern’ liberal democratic view, and present how it generally understands the place of cultural identity and culture. I then consider a response to it – a view that has been called ‘communitarian.’ Following this, I present an alternative to both views that situates itself within ‘postmodern’ liberal democratic tradition and, again, see how it understands the place of cultural identity and culture. I argue that this latter view, and indeed all three views, neglect some key issues on the nature of identity and, by extension, culture. It is only by being attentive to these key issues that we can arrive at a plausible and practicable statement of the place of cultural identity and of culture in the modern democratic state. (shrink)