Jean Paul Sartre and Michael Foucault -- Socrates and the Buddha -- Sigmund Freud and Richard Dawkins -- Paul Gauguin and Vincent van Gogh -- Carl Jung and Mircea Eliade -- Charles Darwin and Michael Behe -- Frans de Wall and Barbara King -- Paul Maclean and Michael Persinger -- Pierre Teilhard de Chardin and Francis Collins -- John Hick and the Dalai Lama.

Krausists followed a dialectical method in all their activities. It is an action plan in which theory and practice are established on a continuum. Since it summarizes all human activity, this dialectic implies a philosophy of action. The originality of this article lies precisely in offering an account of the philosophy of action implicit in the work of Krause, which has never before been made explicit. Therefore, the goal of this article is, on the one hand, to isolate (...) this dialectic in the texts of the Spanish Krausists, and, on the other hand, to demonstrate the traditional affirmation about the practical meaning of Krause’s philosophy, as shown in its Spanish version. This practical orientation of his thought was channelled through several disciplines and, especially, through the modern pedagogy known as active education. Throughout the article, I also show how to relate Krause’s philosophy to contemporary philosophical debates. (shrink)

Each chapter of this concise volume focuses on a single work or philosopher, and includes a short history of each one as well as a description of their ...

현대의 역사철학자들의 일반적인 경향은 역사 형이상학의 부정이다. 무엇보다도 20세기의 참담하고도 끔찍한 역사적 사건들에 대한 역사적 반성을 하게 된 역사철학자들은 역사형이상학을 부정하는 경향이 강하다. 이들은 특히 헤겔의 세계사에 나타난 낙관적 결론과 역사적 현실에서의 무력함을 이러한 비판의 주된 대상으로 삼고 있을 뿐만 아니라 오히려 헤겔의 보편적 역사형이상학이 역사에 있어서 개별적 역사주체의 고통과 희생을 합리화시킬 수 있는 원인으로 지적하고 있다. 아도르노는 이러한 관점에서 헤겔의 역사철학을 비판하는 대표적인 철학자이다. 헤겔은 세계이성의 자기완성과 필연적 자유의 실현을 근본으로 하는 보편적 세계사를 제시하였고 이것이 절대적 진리라고 하였다. 그러나 (...) 아도르노는 이러한 헤겔의 역사철학의 귀결은 진실이 아닌 허위이며 보편과 절대적 동일성에 의해 강요된 화해라고 한다. 무엇보다도 헤겔은 개별자가 보편에 해소되어 목적을 위한 수단이 되는 세계사를 구성하고 있는 데 이러한 논리는 보편에 의해서 고통당하고 희생당하는 개인을 정당화하는 오류를 범하고 있다고 한다. 이 논문은 헤겔의 보편과 개별의 변증법과 아도르노의 부정의 변증법을 비교하여 이들의 역사철학적 의도를 살펴보고자 한다. 즉 보편에 의해서 개별이 해소되고 매개되어 세계사를 완성하고 완성된 인륜적 공동체를 이룬다고 하는 헤겔의 변증법과는 달리 보편과 개별이 긴장 관계에서 조화를 이루고 동일자와 비동일가 자유롭게 변증법적 관계를 이룬다고 하는 아도르노의 변증법과 역사철학을 비교하고자 한다. 이를 위해서 먼저 세계이성과 자유 그리고 필연성과 보편의 개념들의 변증법적인 관계에서 이루어지는 헤겔의 역사철학을 살펴보고 둘째로 헤겔의 체계와 역사철학의 형이상학을 비판하면서 헤겔의 역사철학적 귀결은 허위이고 오류임을 지적하고 오히려 이러한 헤겔의 역사철학이 20세기의 역사적 주체이자 개별자들이 역사의 보편성에 의해 억압당하고 희생당하게 하는 원인이라고 주장하는 아도르노의 역사철학을 살펴보고자 한다. 셋째로 결론으로서, 그럼에도 불구하고 역사철학적 전통이자 특징인 보편적 역사나 역사적 형이상학이 아직도 유효한가에 대해서 반성적 검토를 하고자 한다. (shrink)

This article addresses some recent tendencies in economic methodology defined as a philosophy of science for economics. I review the problem of normative/positive distinction in methodology and argue that normativity in its past forms is intolerable today but is, at the same time, indispensable for methodological inquiry. Using recent texts by Mirowski and Nik-Khah and by Alexandrova and Northcott on the applications of auction theory as a case study, I compare in more detail various approaches to economic methodology inspired (...) by the science and technology studies (STS) and philosophy of science literatures, respectively. On the basis of this comparison, I show that the STS programme in economic methodology may prove fruitful in the future, but there is still a place for more aprioristic philosophical thinking. Methodology and history of economics also play a fundamental role that goes beyond the descriptive analysis of STS and offer conceptual clarification paired with normative concerns provided by philosophers of science. (shrink)

Teyyar eschatology, as a doctrine of the ultimate destiny of mankind, is deeply rooted in the concept of the ultimate goal, which is regarded as a true result, though it emerges as a tool designed to fill some of the emptiness created by humanity in the course of natural science practice. Teillard felt that the deplorable state of modern mankind was the result of his neglect of eschatology, his inability to adapt to the needs of his activities, and his lack (...) of courage in further design. "A lighter skyscraper of hope is being constructed," G. Grespi notes. The belief that the Earth is exhausting its limited resources necessarily leads to the thought of the destruction of the Earth. (shrink)

ABSTRACTThis essay explores the different interpretations proposed by Ernst Cassirer and Hans Blumenberg of the relation between Platonic philosophy and myth as a means of bringing to light a fundamental divergence in their respective conceptions of what precisely myth is. It attempts to show that their conceptions of myth are closely related to their respective assumptions concerning the historical significance of myth and regarding the sense of history more generally. Their divergent conceptions of myth and of history, I argue, (...) are at the same time not simply matters of abstract speculation, but spring from fundamental presuppositions concerning myth's political significance. The present elucidation aims not only to set in relief one or another of the ways in which Cassirer or Blumenberg understood myth, nor even to present Blumenberg's critical reception of Cassirer's theories, but above all to contribute to the interpretation of the political implications of myth and of its historical potency in our contemporary epoch. (shrink)

Reissuing seminal works originally published between 1901 and 1991, Routledge Library Editions: Philosophy of Religion (40 volume set) offers a selection of outstanding scholarship covering many aspects of philosophical enquiry into belief and faith. Topics include the history of atheism, natural religion, Christian ethics and the human soul. Some books look specifically at philosophers such as Hobbes, Plato, Kant, Feuerbach, Kierkegaard and Pascal. From classic works by Edward Westermarck, John Laird and G.D. Hicks to more recent investigations, this set (...) contains important works by the likes of D.Z. Phillips, Frederick Ferré and A.C. Ewing making it an essential collection of these previously out-of-print works in a key subject. (shrink)

The study of female philosophers of the past has come a long way in the last two decades. Until relatively recently, special pleading was required in order to make the case that there were any women philosophers and that they deserved to be taken seriously. Since then the picture has changed radically. Not only are the philosophical credentials of women philosophers better known, but many more women have been recognized as philosophers. It is increasingly taken for granted that philosophers today (...) should pay attention to women’s contributions to their discipline. Many other developments in both feminist philosophy and the history of philosophy have helped change the picture, among them a positive reappraisal... (shrink)

This book is about innovation, reflection and inclusion. Cultural innovation is something real that tops up social and technological innovation by providing the reflective society with spaces of exchange in which citizens engage in the process of sharing their experiences while appropriating common goods content. We are talking of public spaces such as universities, academies, libraries, museums, science-centres, but also of any place in which co-creation activities may occur. The argument starts with the need for new narratives in the history (...) of philosophy, which can be established through co-creation, the motor of cultural innovation. The result is redefining the history of philosophy in terms of a dialogical civilization by ensuring continuous translations, individual processes of reflection and collective processes of inclusion. Readers will grasp the effectiveness of the history of philosophy in societies that are inclusive, innovative and reflective. (shrink)

Frederic Bastiat (1801-1850) was an economist and journalist. A member of the French Liberal School, he is best known for his free trade ideas and his philosophy of law. Mark Blaug ranks him as one of the 100 greatest economists before Keynes. Schumpeter called him a brilliant economic journalist. Haney devoted a chapter of his History of Economic Thought to Bastiat. Although Bastiat is known for his work on free trade and the philosophy of law, he also wrote (...) on other topics. To date, almost no one has examined his views on taxation. The purpose of this paper is to fill that gap in the literature. (shrink)