Seyla Benhabib’s The Claims of Culture: Equality and Diversity in the Global Era (2002), is considered in terms of three main virtues: first, it moves the question of political justice beyond the debate on the priority of recognition over distribution; second, it contributes to the expansion of the notion of communicative freedom and how it relates to rights; and third, it lays down the foundation for a cosmopolitan, post-nationalistic, form of citizenship that would have as its core the (...) rights of association and existence. Three areas of concern and potential disagreement are discussed: first, whether Benhabib could be accused of a type of culturalism that celebrates too quickly postethnic America at the expense of the agenda of racial justice still to be addressed in the United States; second, whether in this work Benhabib has given enough attention to the political claims of memory, especially when these claims are enunciated from colonial pasts; third, in conclusion, how cultural justice, or respect for cultural diversity, can contribute to biodiversity’s preservation in the age of the coming largest extinction of biodiversity. (shrink)

Freedom is modernity's most important promise, but also its most controversial promise. No other concept has led to so many expectations, disappointments, changes, and destruction. This book examines German theologian and ethicist Wolfgang Huber's concept of "communicative freedom," which is proposed as a contribution to the debate on freedom within modernity. It is argued that communicative freedom integrates radically different understandings of freedom into one comprehensive concept. This concept allows for a constructive and (...) critical affirmation of modernity. (Series: Theology in the Public Square/Theologie in der Offentlichkeit - Vol. 3). (shrink)

Jürgen Habermas takes the realization of rights through the democratic self-organization of legal communities to be the normative core of emancipatory politics. In this article I explore the implications of this claim in relation to the requirements of justice. I argue that Habermas's discourse theory of democratic legitimacy resupposes a substantive principle of justice that demands the equalization of effective communicative freedom for all structurally constituted social groups in any constitutional state. This involves the elimination of a range (...) of structural injustices rooted in the complex interrelationships between political, economic and cultural orders. In the final section I sketch briefly the implications of this analysis in the context of ongoing globalization processes. It is suggested that the most effective way to establish a just system of global governance is to equalize effective communicative freedom among nation-states. (shrink)

The public role of religion continues to be a complex and controversial topic. In a career spanning nearly five decades, Wolfgang Huber has written extensively on the role of Christian ethics in societies across the globe. This collection provides an introduction to his thought and access to some of his most important and thought-provoking essays. Huber continues to engage issues of both local and global importance at institutions in a number of countries. (Series: Theology in the Public Square / Theologie (...) in der Offentlichkeit - Vol. 5). (shrink)

The rapid recent expansion of copyright law worldwide has sparked efforts to defend the ‘public domain’ of non-propertized information, often on the ground that an expansive public domain is a condition of a ‘free culture’. Yet questions remain about why the public domain is worth defending, what exactly a free culture is, and what role (if any) authors’ rights might play in relation to it. From the standard liberal perspective shared by many critics of copyright expansionism, the protection of individual (...) expression by means of marketable property rights in authors’ works serves as an engine of progress towards a fully competitive ‘marketplace of ideas’ – though only if balanced by an extensive public domain from which users may draw in the exercise of their own expressivity. This article shows that a significantly different, and arguably richer, conception of what a free culture is and how authors’ rights underpin it emerges from a direct engagement with the philosophy of Immanuel Kant. For Kant, progress towards a fully emancipated (i.e. a ‘mature’ or ‘enlightened’) culture can only be achieved through the critical intellectual activity that public communication demands: individual expressive freedom is only a condition, not constitutive, of this ‘freedom to make public use of one’s reason in all matters’. The main thesis defended in this article is that when Kant’s writings on publicity (critical public debate) are read in relation to his writings on the legal organization of publishing, a necessary connection emerges between authors’ rights – as distinct from copyrights – and what Jürgen Habermas and others have named the public sphere. I conclude that it is the public sphere, and not the public domain as such, that should serve as the key reference point in any evaluation of copyright law’s role in relation to the possibility of a free culture. (shrink)

The thesis of "Freedom of Communicative Action" is that Jurgen Habermas's theory of communicative action illuminated the deep structure of the First Amendment freedom of speech. Haberams's theory takes speech act theory as its point of departure. Communicative action coordinates indivudal behavior through rational understanding. Communicative action is distinguished from strategic action--the use of communication to manipulate, deceive, or coerce. Part I offers an introduction. Part II outlines a hermeneutic approach to interpretation of the (...) First Amendent. Part III explores and criticizes existing theories of the freedom of speech. Part IV explicates Habermas's theory of communicative action. Part V developes a theory of the freedom of expression based on Habermas's theory of communication. Part VI applies that theory to particular problems in free speech doctrine. Part VII draws some conclusions about the implications of this exercise for the development of doctrine and the theory of communicative action. "Freedom of Communicative Action" was published in 1989, and some of the views expressed in the article are no longer affirmed by the author. (shrink)

Present arrangements for the control and administration of schools in Sweden foster freedom of choice and the interests of different value communities more than ideals such as democratic deliberation. I argue that children and young people should be given the opportunity to deliberate in ‘discourse ethics’ terms during their compulsory schooling, and I suggest that their right to engage in such deliberation is contained in the national curriculum. A discourse ethics approach to democratic deliberation pays attention to whether, and (...) to what extent, individuals are free and able to participate in joint democratic deliberation. (shrink)

_Purpose__._ This article aims to analyse the ways of free communicative solution of civil society problems as a basis for the development of deliberative democracy on the example of the activities of volunteer organisations. _Theoretical basis._ The conceptual basis of the study is Immanuel Kant’s philosophical understanding of individual obligations as the basis for the institutionalisation of social communication. This concept is developed by Jürgen Habermas in the direction of deliberative democracy. Max Weber, Quentin Skinner, and other theorists give (...) a special status to language communication in the functioning of social institutions. Contemporary Ukrainian researchers analyse the volunteer movement as the basis for the communicative implementation of human freedom. _Originality__._ Practices of political performance in society contribute to the specific and contextual solution of the tasks of communication theory and provide answers to questions about sustainable human needs, on the one hand, and, on the other hand, contribute to solving the political problems of everyday life. Grassroots socio-political movements, and especially volunteer movements, practice free discussion of various social problems, which is the basis of the deliberative democracy. _Conclusions._ Overcoming value differences between members of society is more effective in deliberative practices as the core of social communication in a democratic society. The substantive way to find new forms of communication is to use deliberative practices of implementing freedom to improve the functioning of social institutions. The formal way is aimed at attracting the experience of volunteer organisations in using the minimum necessary forms of bureaucratisation of social institutions in a democratic society. (shrink)

Purpose The purpose of this paper is to address the following question: In times of permanent connectivity, what forms of freedom need to be considered to prevent permanent availability as an unintended consequence? By using the Hegelian perspective on freedom, the paper categorizes three forms of freedom to transfer them to a common, contemporary understanding of freedom relating it to freedom through human-to-human digital communication. The aim is to show that freedom is not only (...) about independence and realizing choices but also about embedding and committing oneself. Design/methodology/approach This mainly conceptual paper derives implications based on the Hegelian theory. This is supplemented by an interdisciplinary approach, whereby categories of other philosophers, ethicists, economists and sociologists are applied. The analysis of the contemporary perspective on freedom is enriched by referencing empirical studies. Findings Digital communication offers new freedom such as working with fewer restrictions from time and space, especially for knowledge workers. It is theoretically possible to work 24 h per day from anywhere, as well as to decide on the final location and timing of one’s work. When solely focusing on these – seemingly advantageous – forms of freedom in times of permanent connectivity, unintended consequences such as the expectation of permanent availability develop. The key message of the paper is that considering one’s temporal and social dependencies is an indispensable part of actual freedom to avoid unintended consequences. Practical implications Organizations need to invest in moral discernment to understand unintended consequences, as well as to cope with them. Originality/value Applying the Hegelian theory on freedom based on digital communication to better understand social dynamics of digital communication is a largely unexplored avenue in the existing scientific literature. The decision to undertake this venture resulted from the identified necessity of understanding freedom better. It is often not clear what is meant by freedom through digital communication. Although freedom is a complex construct, it is often reduced to independence/having a choice and realizing choices. When solely focusing on independence and realizing choices, unintended consequences such as permanent availability often go unnoticed. It is exactly because of these issues that this paper endeavors to examine the meaning of the powerful, yet complex, term of freedom. (shrink)

Rousseau's extensive writings on music provide an important, though underutilized perspective on his political thought. In this article the author argues that Rousseau's understanding of music provides him with a critical standpoint, political ideal and educative tool for evaluating and reshaping political communities. Through his insistence that music's emotional appeal derives from melody rather than harmony, Rousseau ties music to language and to the shared sentiments that underlie and define a given society. By emphasizing the affective basis of social bonds, (...) Rousseau draws on the qualities of musical melody to articulate a vision of politics in which societies are held together by persuasion and agreement rather than force or self-interest. Reading Rousseau's political thought in light of his views on music, the author suggests, makes it possible to distinguish between formal and substantive conceptions of freedom in his work and highlights the complementary roles that music and the lawgiver play in forging the shared sentiments that constitute political freedom. (shrink)

Politics, Philosophy & Economics, Volume 21, Issue 2, Page 228-244, May 2022. Private property rights involve coercion against non-owners in their enforcement. As critics of private property point out, this coercion involves a restriction on freedom. Sometimes, such critics suggest that collective property expands rights of access, and therefore expands freedom relative to private property. Does this follow? This paper argues no. To make this argument, I look at two particular forms of collective property: open-access commons and closed-access (...) communes. Both may give rise to potential threats to freedom. This does not mean that collective property never expands freedom relative to private property. It only means we cannot infer from the fact that collective property rules extend rights of access that collective property expands freedom. The upshot is a need to pay more attention to how different property rights work in practice. (shrink)

Freedom of speech and of the press have long been central rights within democratic polities, but there is little agreement as to their content, scope or justification. These essays take up fundamental issues concerning freedom of communication in general, and some controversial areas as well.

This article analyses the ethics of how community engagement and dialogue as applied by a mining corporation in Chile led to erosion of the community’s psychological freedom despite being aligned with best practice. This article details how a mining company squeezed the psychological freedom of the community in order to obtain an agreement between the period of 2000 and 2016. The findings focus particularly on a 9-month period between 2015 and 2016 when the company undertook intense community engagement. (...) The article identifies six corporate action phases undertaken which curtailed the community’s psychological freedom as paying off local leaders; challenging via courts of law; co-opting community lawyers; prohibiting a key debate during dialogue; and remaining silent after failing to honour its own self-imposed rule. The findings label the company’s community engagement as contradictory; while it conducted transitional and transformational engagement in formal spaces, it also engaged in unethical strategies in the informal spaces of community engagement. The result was overall community consent and an even more fragmented community. This article finds that when it limits the psychological freedom of participants, who are already divided as a group, corporate–community engagement can be viewed as ethically problematic. Based on analysis of the literature and an empirical case analysis, this article contributes a test for assessing the ethics of CCE. (shrink)

The theory of liberty here propounded by Simon, along with his analysis of authority, democracy, and practical wisdom, contains the elements of a political philosophy that can provide direction to other contemporary political theorists of our times. While the latter have gathered great masses of political facts, they have lacked a normative set of ideas that can make these facts meaningful and useful to political society. Simon's position as a philosopher rather than as a political scientist, is that while there (...) is a science of social and political facts, a normative moral philosophy that knows the ends of human action is necessary because people make good or bad use of their freedom. As always, Simon here writes with a lucidity and moderation that will be satisfying to reasonable people looking for a way out of skepticism and uncertainty. He was no dogmatist, but he knew what he knew and what he did not know. This is the beginning of wisdom and a model for philosophers. (shrink)

This paper proposes a new account of the relationship between Kant’s ethics and Kant’s philosophy of right. I reject the claim of some philosophers that Kant’s Groundwork of the Metaphysics of Morals cannot offer a foundation for Kant’s philosophy of right. While I agree that the basic principles of Kant’s philosophy of right cannot be deduced from Kant’s ethical Categorical Imperatives, I try to show that we find in Kant’s Groundwork the normative resources for grounding his philosophy of right. My (...) thesis is that Kant’s conception of a realm of ends, as he develops it in the Groundwork, provides a common normative source for Kant’s ethical Categorical Imperatives, on the one hand, and the Universal Principle of Right, on the other. Agreement on common universal principles, which is crucial for Kant’s notion of a realm of ends provides, I will argue, a justification of the ethical Categorical Imperatives and the Universal Principle of Right. (shrink)

Recent Supreme Court decisions have established second tier protection for commercial speech under the First Amendment by according it some, but not all, of the protections accorded ideological speech. The Court''s arguments closely parallel John Staurt Mill''s utilitarian arguments about liberty, liberty-limiting principles and trade in his classic essay,On Liberty, and hence are subject to the same defects as any utilitarian analysis and justification of a right. Recent philosophical apologies for the Court''s bifurcated approach to free speech are unpersuasive. Commercial (...) speech protects fundamental interests. There are important connections between freedom of commercial speech and political and personal autonomy. It is possible to extend full protection to commercial speech, while simultaneously minimizing its potential for abuse. Such considerations provide compelling arguments for taking the right to freedom of commercial communication seriously by according it full First Amendment protection and by restricting it only when competing and over-riding rights claims, or weightier considerations of justice, can be adduced. (shrink)

In this article I am assuming that freedom and flourishing are linked concepts. Freedom of will, liberty and freedom are all slightly different, but freedom is a deep-seated human value, as is equality. Here I hope to examine the communal aspects of freedom and flourishing in light of our deep history. I argue that what individuals need in order to flourish is to be a part of a community which recognises and supports equality and (...) class='Hi'>freedom. And I argue further that our collective story of origins deeply affects our view of human nature, and how hopeful we are able to be that humans can thrive and adapt. To this end, I delve into what we know of our nature from anthropology/pre-history, and then examine what the consequences are of this pre-history for some of our theological doctrines about human nature and sinfulness. (shrink)

In 1940, John and Morag Aitkenhead set up Kilquhanity School in rural Galloway, inspired by the writings of A.S. Neill and the practices at Summerhill School. In 1962, Aitkenhead wrote that he had swallowed ‘hook, line and sinker’ Neill's theories and that ‘but for him and his example, there could never have been this free school in Scotland’. Historians and commentators have tended to share his view, for example, describing Aitkenhead as a ‘disciple’ of Neill and Kilquhanity as an ‘approximate’ (...) of Summerhill with its weekly meeting, informality of relations between adults and children and a valuing of freedom and happiness over academic achievement.However, this article, drawing on primary research with ex-pupils and staff, uncovers significant differences of philosophy and practice between the two schools, particularly in relation to pupils’ contribution to the Kilquhanity School community through the daily practice of ‘useful work’. These differences raise questions about the positioning of Kilquhanity as simply a less well-known and less radical ‘Summerhill in Scotland’ and expose an often neglected fault line within the progressive and radical movements with which both schools are associated. (shrink)

The contributions of George Grant, Harold Innis, André Laurendeau, Marcel Rioux, Charles Taylor, and Pierre Trudeau to the political traditions of French and English Canada.

This is a penetrating reinterpretation and defense of Hegel's social theory as an alternative to reigning liberal notions of social justice. The eminent German philosopher Axel Honneth rereads Hegel's Philosophy of Right to show how it diagnoses the pathologies of the overcommitment to individual freedom that Honneth says underlies the ideas of Rawls and Habermas alike. Honneth argues that Hegel's theory contains an account of the psychological damage caused by placing too much emphasis on personal and moral freedom. (...) Although these freedoms are crucial to the achievement of justice, they are insufficient and in themselves leave people vulnerable to loneliness, emptiness, and depression. Hegel argues that people must also find their freedom or "self-realization" through shared projects. Such projects involve the three institutions of ethical life--family, civil society, and the state--and provide the arena of a crucial third kind of freedom, which Honneth calls "communicative" freedom. A society is just only if it gives all of its members sufficient and equal opportunity to realize communicative freedom as well as personal and moral freedom. (shrink)

In his latest book, Jedediah Purdy takes up a question of deep and lasting importance: why is property ownership a value to society? His answer returns us to the foundations of American society and enables us to interpret the writings of the patron saint of liberal economics, Adam Smith, in a wholly new light. Unlike Milton Friedman and other free-market scholars, who consider property a key to efficient markets, Purdy draws upon Smith’s theories to argue that the virtues of wealth (...) are social rather than economic. In Purdy’s view, ownership does much more than shield one from government interference. Property shapes social life in ways that bring us closer to, or take us farther from, the ideal of a community of free and equal members. This view of property is neither libertarian nor communitarian but treats the community as the precondition of individual freedom. This view informed U.S. law in the early days of the republic, Purdy writes, and it is one that we need to restore today. Touching upon some of the most charged issues in American politics and law, including slavery, inheritance, international development, and climate change, _The Meaning of Property_ offers a compelling new view of property and freedom and enriches our understanding of democratic society. (shrink)

_Purpose_ of the article is to find out the main content and ways of embodying freedom as a value of the volunteer movement in the context of analyzing the social motivation of human behavior in general. _Theoretical basis._ The theoretical basis of the research is the philosophical and anthropological understanding of freedom as a person’s creative overcoming of obstacles to establish his or her eccentric essence. Such a vision is embedded, in particular, in Karl Jaspers’ philosophy of existence, (...) Helmuth Plessner’s philosophy of positioning in the world, and Paul Ricœur’s philosophy of rational choice of life path. _Originality__._ The importance of freedom as a value, as well as other social values, is revealed and specified through the analysis of the values of the volunteer movement. In the desire of people engaged in volunteer work to achieve freedom through other values, the content of freedom as a basis for self-reproduction of the individual, community and society is revealed. _Conclusions._ Representatives of various humanities and social sciences have distinct research interests in analyzing the values inherent in volunteers. As members of a certain society and certain communities in this society, volunteers do not act outside the economy, politics and other spheres of public life, but reveal their freedom through creative and non-standard solutions to economic, political, and other problems. At the same time, research psychologists focus attention on the personal self-realization of a person, theorists and practitioners of social work study volunteers’ desire to gain recognition from peers and other small social groups, and representatives of sociology, political science and other social sciences focus their attention on such socially significant values of volunteering as patriotism, solidarity, etc. The task of social philosophy is to justify the desire to contribute to the public good, which is common to all volunteers. Representatives of philosophical anthropology look for the best social intentions inherent in a person as a member of society in volunteering. Analysis of the values of volunteering as a motivator of human behavior provides knowledge of socially significant values inherent in every member of society to a greater or lesser extent. (shrink)

In the European Union, the General Data Protection Regulation (GDPR) provides comprehensive rules for the processing of personal data. In addition, the EU lawmaker intends to adopt specific rules to protect confidentiality of communications, in a separate ePrivacy Regulation. Some have argued that there is no need for such additional rules for communications confidentiality. This Article discusses the protection of the right to confidentiality of communications in Europe. We look at the right’s origins to assess the rationale for protecting it. (...) We also analyze how the right is currently protected under the European Convention on Human Rights and under EU law. We show that at its core the right to communications confidentiality protects three individual and collective values: privacy, freedom of expression, and trust in communication services. The right aims to ensure that individuals and organizations can safely entrust communication to service providers. Initially, the right protected only postal letters, but it has gradually developed into a strong safeguard for the protection of confidentiality of communications, regardless of the technology used. Hence, the right does not merely serve individual privacy interests, but also other more collective interests that are crucial for the functioning of our information society. We conclude that separate EU rules to protect communications confidentiality, next to the GDPR, are justified and necessary. (shrink)

This paper develops a novel conception of freedom of thought as the right to epistemic self-realization. The recognition of this right is characterized here as a modally robust normative status that I think one has as a potential knower in an epistemic community. It is a status that one cannot enjoy without a specific form of institutionalized intellectual respect and support. To explain and defend this conception of freedom of thought, it is contrasted here with more traditionally “negative” (...) conceptions of freedom of thought, in terms of not being interfered with. It is also contrasted here with a “positive” conception of freedom of thought derived from a recently prominent account of doxastic agency as grounded in the rational capacity to self-determine one's own response to reasons. In both cases, the crux of the argument in this paper is that a conception of freedom of thought as a right to epistemic self-realization makes better sense of why we fear the counter-liberatory forces of propaganda and regulated thinking, and also why we hold out hope for the liberating potential of education and critical engagement with expertise in the public sphere. (shrink)

One of the leading thinkers to emerge in the postwar conservative intellectual revival was the sociologist Robert Nisbet. His book The Quest for Community, published in 1953, stands as one of the most persuasive accounts of the dilemmas confronting modern society. Nearly a half century before Robert Putnam documented the atomization of society in Bowling Alone, Nisbet argued that the rise of the powerful modern state had eroded the sources of community—the family, the neighborhood, the church, the guild. Alienation and (...) loneliness inevitably resulted. But as the traditional ties that bind fell away, the human impulse toward community led people to turn even more to the government itself, allowing statism—even totalitarianism—to flourish. This edition of Nisbet’s magnum opus features a brilliant introduction by New York Times columnist Ross Douthat and three critical essays. Published at a time when our communal life has only grown weaker and when many Americans display cultish enthusiasm for a charismatic president, this new edition of The Quest for Community shows that Nisbet’s insights are as relevant today as ever. (shrink)

The concept of riddah (apostasy) in Islam is a controversial issue, especially when it comes to religious freedom. Therefore, this article aims to analyse the application of the Maqāṣidi (Higher Objectives of Islamic Law) interpretation of Ibn ‘Āshūr in interpreting the verse on religious freedom in relation to riddah. According to Ibn ‘Āshūr, the main objectives in revealing the Qur’an are based on three things, namely ṣalāh al-aḥwāl al-fardiyyah (individual betterment), ṣalāh al-aḥwāl al-jamā’iyyah (collective good) and ṣalāh al-aḥwāl (...) al-‘Umrāniyyah (the good of civilisation). Salāh al-aḥwāl al-fardiyyah provides meaning to the fulfilment of individual rights, such as the freedom of choice in belief or religion. Thus, in Ibn ‘Āshūr’s view, religion, which is considered something personal, is used to determine communal good and inevitably influences the goodness of human civilisation in the world. Based on the Maqāṣidi Interpretation of Ibn ‘Āshūr, this article argues that the death penalty for riddah needs to be reinterpreted for theological, historical and political reasons. Furthermore, its imposition is contrary to the dimension of ḥifẓ al-nafs (guarding the soul) and ḥifẓ al-dīn (maintaining religion). Contribution: This article provides insight into the contribution of Ibn ‘Āshūr through the Maqāṣidi interpretation in viewing the issue of religious freedom in relation to riddah. It contributes theoretically to become a conceptual framework to respond to the issue of riddah. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Books ReceivedThe Ambitions of Curiosity: Understanding the World in Ancient Greece and China. By G.E.R. Lloyd. Cambridge: Cambridge University Press, 2002. Pp. xvi + 175. Price not given.The Art of the Han Essay: Wang Fu's Ch'ien-Fu Lun. By Anne Behnke Kinney. Tempe: Center for Asian Studies, Arizona State University, 1990. Pp. xi + 154. Paper $10.00.The Autobiography of Jamgön Kongtrul: A Gem of Many Colors. By Jamgön Kongtrul Lodrön (...) Thayé and translated by Richard Barron (Chökyi Nyima). Ithaca, New York: Snow Lion Publications, 2003. Pp. xxii + 549. Price not given.Awesome Nightfall: The Life, Times, and Poetry of Saigyō. By William R. LaFleur. Boston: Wisdom Publications, 2003. Pp. xiii + 173. Paper $14.95.Becoming the Compassion Buddha: Tantric Mahamudra for Everyday Life. By Lama Thubten Yeshe, edited by Robina Courtin, and foreword by Geshe Lhundub Sopa. Boston: Wisdom Publications, 2003. Pp. xi + 194. Paper $14.95.Between Two Worlds East and West: An Autobiography. By J. N. Mohanty. New Delhi: Oxford University Press, 2002. Pp. ix + 134. Hardcover RS 525.00.The Chinese Face of Jesus Christ. Edited by Roman Malek, S.V.D. Sankt Augustin, Germany: Institut Monumenta Serica and China-Zentrum; and Nettetal, Germany: Steyler Verlag, 2002. Pp. 391. EUR 40.00.Chinese Medicine in Contemporary China: Plurality and Synthesis. By Volker Scheid. Durham and London: Duke University Press, 2002. Pp. xiv + 407. Hardcover $69.95. Paper $23.95.Confucian Feminist: Memoirs of Zeng Baosun (1893-1978). Translated and adapted by Thomas L. Kennedy. Philadelphia: American Philosophical Society, 2002. Pp. xxi + 170. Price not given.Consciousness Studies: Cross-Cultural Perspectives. By K. Ramakrishna Rao. Jefferson (North Carolina) and London: McFarland and Company, 2002. Pp. 367. Hardcover $65.00.Constituting Communities: Theravāda Buddhism and the Religious Cultures of South and Southeast Asia. Edited by John Clifford Holt, Jacob N. Kinnard, and Jonathan S. Walters. Albany: State University of New York Press, 2003. Pp. viii + 224. Hardcover $65.50. Paper $21.95.Developments in Indian Philosophy from Eighteenth Century Onwards: Classical and Western. By Daya Krishna. Volume X Part 1 of History of Science, Philosophy and Culture in Indian Civilization, edited by D. P. Chattopadhyaya. New [End Page 110] Delhi: Centre for Studies in Civilizations, 2001. Pp. xxiii + 417. Hardcover RS 1200.East and West: Identità e dialogo interculturale. By Giangiorgio Pasqualotto. Venezia: Marsilo Editori, 2003. Pp. 210. EUR 16.00.Effortless Action: Wu-wei as Conceptual Metaphor and Spiritual Ideal in Early China. By Edward Slingerland. New York: Oxford University Press, 2003. Pp. xii + 352. Price not given.Encountering Kā lī: In the Margins, at the Center, in the West. Edited by Rachel Fell McDermott and Jeffrey J. Kripal. Berkeley and Los Angeles: University of California Press, 2003. Pp. xviii + 321. Hardcover $55.00, £37.95. Paper $21.95, £15.95.Encyclopedia of Chinese Philosophy. Edited by Antonio S. Cua. New York and London: Routledge, 2003. Pp. xx + 1020. Hardcover $150.00.Essays on Indian Philosophy. By J. N. Mohanty and edited by Purushottama Bilimoria. New Delhi: Oxford University Press, 2002. Pp. xxxvii + 347. Paper RS 525.00.Faith, Humor, and Paradox. By Ignacio L. Götz. Westport, Connecticut: Praeger Publishers, 2002. Pp. 136. Hardcover $61.95.Four Illusions: Candrakīrti's Advice for Travelers on the Bodhisattva Path. Translated by Karen C. Lang. New York: Oxford University Press, 2003. Pp. xv + 240. Price not given.The Great Awakening: A Buddhist Social Theory. By David R. Loy. Boston: Wisdom Publications, 2003. Pp. 223. Paper $16.95.The Hidden History of The Tibetan Book of the Dead. By Bryan J. Cuevas. New York: Oxford University Press, 2003. Pp. xi + 328. Price not given.Huang Di nei jing su wen: Nature, Knowledge, Imagery in an Ancient Chinese Medical Text. By Paul U. Unschuld. Berkeley and Los Angeles: University of California Press, 2003. Pp. xii + 520. Hardcover $75.00, £52.00.In Dewey's Wake: Unfinished Work of Pragmatic Reconstruction. Edited by William J. Gavin. Albany: State University of New York Press, 2003. Pp. vi + 249. Hardcover $71.50. Paper $23.95.Knowledge and Freedom in Indian Philosophy. By Tara Chatterjea. Lanham, Maryland: Lexington Books, 2002. Pp. xvi + 159. Hardcover... (shrink)