Results for 'Liberation Of Man'

949 found
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  1. Islam and politics.Liberation Of Man, From Subjection To, Than Whom There & Creator Of All - 2001 - In John D. Caputo (ed.), The Religious. Malden, Mass.: Wiley-Blackwell.
     
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  2.  17
    The Modern Liberal Theory of Man.Gerald F. Gaus - 1983 - Routledge.
    First published in 1983. The primary argument of this book is that there is a coherent tradition of liberal thinking that extends from L. S. Mill, through liberals like T. H. Green, Bernard Bosanquet, L. T. Hobhouse and John Dewey to John Rawls. The author places Rawls within a longstanding tradition of liberal thinking, while also arguing that Green and Hobhouse are not simply of historical interest but represent genuine and interesting attempts to develop a modern liberal theory. It is (...)
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  3.  71
    Liberal and communitarian defenses of workplace privacy.Rita C. Manning - 1997 - Journal of Business Ethics 16 (8):817-823.
    In this paper, I survey liberal and communitarian defenses of privacy, paying particular attention to defenses of privacy in the workplace. I argue that liberalism cannot explain all our of intuitions about the wrongness of workplace invasions of privacy. Communitarianism, on the other hand, is able to account for these intuitions.
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  4. Darwin’s Descent of Man and the Value of Studying Science from a Liberal Arts Perspective.Daniel J. McKaughan - 2016 - In Dustin Gish, Christopher Constas & J. Scott Lee (eds.), The Quest for Excellence: Liberal Arts, Sciences, and Core Texts. Selected Proceedings from the Seventeenth Annual Conference of the Association for Core Texts and Courses. Rowman & Littlefield.
  5.  38
    Theory of man.Cornelius Krusé - 1967 - Journal of the History of Philosophy 5 (4):379-382.
    In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 379 the minister of a very influential and liberal congregation. In 1860 he began publication in Cincinnati of The Dial, successor to the New England transcendentalist journal, and used its pages to promote religious liberalism, philosophical transcendentalism, and social reform. In 1863 he went to London where he became the head of the Ethical Society. Under the influence of Feuerbach and "left-Hegelians" he travelled widely in the (...)
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  6.  6
    The welfare-convergence dilemma: why social insurance is objectionable in the convergence conception of public justification.Man-Kong Li & Baldwin Wong - forthcoming - Economics and Philosophy:1-24.
    Recently, convergence liberals, such as Kevin Vallier, argue that the principle of social insurance could be publicly justified. Our paper challenges this marriage of convergence liberalism and welfare state. We begin by examining Vallier’s three reasons for the principle of social insurance: risk aversion, injustice and the promotion of political trust. We then argue that all these reasons are intelligibly objectionable. After examining five possible responses that convergence liberals may offer, this paper concludes that the principle of social insurance is (...)
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  7. Man as transforming subject and liberation of labor.Z. Javurek - 1987 - Filosoficky Casopis 35 (4):470-489.
  8. Female Bodily Aesthetics, Politics, and Feminine Ideals of Beauty in China.Eva Kit Wah Man - 2000 - In Peg Zeglin Brand (ed.), Beauty Matters. Indiana University Press. pp. 169-196.
    A long and scholarly piece by Eva Kitt WahMan covers the history of Chinese conventionsgoverning female “beauty” from Confuciusthrough Maoism to the present day. Classicalmanuals provide highly specific requirements forcourtesans and concubines. The shrunken, pulpyappendages produced by foot-binding practiceswere regarded as the most sexually stimulatingfeatures of the female body. In 1949, following theinauguration of the Communist regime, womenwere expected to shun ornament and make-up, tohave short hair, wear party uniforms, and to lookas much like men as possible. The ideal for (...)
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  9.  27
    Review of Gerald F. Gaus: The Modern Liberal Theory of Man[REVIEW]Gerald F. Gauss - 1985 - Ethics 95 (2):364-366.
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  10.  4
    ‘Culture’, ‘society’and the figure of man.Christine Helliwell & Barry Hindess - 1999 - History of the Human Sciences 12 (4):1-20.
    The invocation of large-scale social unities - states, societies, empires, cultures, civilizations - is a long-established and pervasive practice among sociologists, anthropologists, historians, political scientists and so on. This article examines the treatment of such unities as defined or held together by shared understandings and values, and as independent, boundary-maintaining social systems. We argue that both the ideational and the systemic presumptions at work here are dependent on what Foucault calls the figure of man: the first as an inescapable consequence (...)
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  11.  12
    ‘Il n’y a plus personne’, or the Twofold Alienation of Man in Liberal Capitalist System.Maurice Sachot - 2012 - Les Cahiers Philosophiques de Strasbourg 31:185-217.
    Un régime civilisationnel et culturel se juge au sort qu’il réserve aux personnes et non aux monuments qu’il laisse à la postérité, souvent construits au détriment des personnes. Celui qui cherche à s’imposer au monde entier et dont la forme la plus radicale inspire principalement la construction européenne, à savoir le libéro-capitalisme, implique l’aliénation de l’homme, au sens où, comme l’a écrit Marx, « l’homme est rendu étranger à l’homme », où la personne n’est plus qu’une chose à ses propres (...)
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  12.  17
    The Problem of Forgetting.Chienkuo Mi & Man-to Tang - 2021 - In Karyn L. Lai (ed.), Knowers and Knowledge in East-West Philosophy: Epistemology Extended. Springer Nature. pp. 91-110.
    This chapter demonstrates why the commonsensical idea of forgetting as simply a vice is problematic. It presents some philosophical arguments for the positive role of forgetting. Forgetting can be understood in many ways, for example forgetting as a cause of memory-seeming, forgetting as a reliable process of justification, forgetting as an intellectual virtue, and forgetting as a way of liberation. The polysemy of forgetting can be traced back to Plato’s conceptual distinction between ἐπιλήθομαι and λήθη. It echoes with the (...)
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  13.  3
    ‘The faith of man in himself:’ locating Feuerbach in Nietzsche’s Thus Spoke Zarathustra.Charles Duke - 2024 - History of European Ideas 50 (5):768-784.
    Though it is acknowledged that Nietzsche read Ludwig Feuerbach, little attention has been given to the significance of Feuerbach’s anthropological re-imagination of religion for the trajectory of Nietzsche’s own vision for liberated humanity, the Übermensch. For Feuerbach, the Christian religion represents a form of wish-fulfillment and subconscious worship of the human being as divine, where many of the presuppositions of orthodox Christianity (monotheism, human fallenness, other-worldliness, etc.) only impede human flourishing. The acknowledgement of the psychological damage wrought by the scheme (...)
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  14.  30
    ‘Culture’, ‘society’and the figure of man.Christine Helliwell & Andbarry Hindess - 1999 - History of the Human Sciences 12 (4):1-20.
    The invocation of large-scale social unities - states, societies, empires, cultures, civilizations - is a long-established and pervasive practice among sociologists, anthropologists, historians, political scientists and so on. This article examines the treatment of such unities as defined or held together by shared understandings and values, and as independent, boundary-maintaining social systems. We argue that both the ideational and the systemic presumptions at work here are dependent on what Foucault calls the figure of man: the first as an inescapable consequence (...)
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  15.  10
    Religious Perspectives on Bioethics and Human Rights.Alberto Garcia, Kai Man Kwan & Joseph Tham (eds.) - 2017 - Cham: Imprint: Springer.
    This book deals with the thorny issue of human rights in different cultures and religions, especially in the light of bioethical issues. In this book, experts from Christianity, Judaism, Islam, Buddhism, Daoism, Hinduism and Confucianism discuss the tension between their religious traditions and the claim of universality of human rights. The East-West contrast is particularly evident with regards to human rights. Some writers find the human rights language too individualistic and it is foreign to major religions where the self does (...)
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  16.  34
    Book Review:The Modern Liberal Theory of Man. Gerald F. Gauss. [REVIEW]Paul Franco - 1985 - Ethics 95 (2):364-.
  17.  18
    Vita passibilis, imperturbatio (apatheia), vita passiva: The Passive Condition of Man in the Theological Thought of Maximus the Confessor.Picu Ocoleanu - 2023 - Diakrisis Yearbook of Theology and Philosophy 6:67-77.
    Maximus the Confessor distinguishes three stages in the spiritual becoming of man: vita passibilis i.e. the way of life in that man is living under the reign of the bodily passions, apatheia as state of liberation from the reign of the lower passions, and vita passiva as modus vivendi in which the human makes the personal experience of the revelation and the presence of God. Thereby being man means according to Maximus suffering under the rule of someone - divine (...)
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  18.  12
    Animal Liberation and Respect for Man(1) - A Critical Consideration on P. Singer’s ‘The Principle of equal Consideration of Interests’ -. 문성학 - 2016 - Journal of the New Korean Philosophical Association 84:131-156.
    피터 싱어는 쾌고감수능력이 있는 동물들을 고통스럽도록 다루면서, 쾌고감수능력이 없는 가장자리 인간들의 생명을 그들이 단지 인간이라는 생물 종의 구성원이라는 이유 하나만으로 신성시하는 것은 종차별주의라고 비판했다. 그의 이런 비판의 배후에는 이익평등고려의 원칙에 대한 확고한 신념이 있다. 필자는 이 논문에서 이익평등고려의 원칙을 세가지 측면에서 비판하고 있다. 첫째로, 이익평등고려의 원칙은 우리의 직관적인 도덕적 진리와 상충한다. 둘째로, 그 원칙은 동물과 비교해서 인간의 이익을 평등하게 고려하지 못하고 있다. 셋째로 싱어는 이익평등고려의 원칙에 근거한 자신의 동물해방론이 인간의 지위를 낮추는 것이 아니라 동물의 지위를 높이는 것이라고 주장하는데, 이 역시 (...)
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  19. The Couple. An Erotic Justification of Man (Das Paar. Eine erotische Rechtfertigung des Menschen).Ferdinand Fellmann - 2005 - Parerga.
    This work represents the turn in philosophical anthropology to intersubjectivity. In our day, when society threatens to disintegrate into elementary particles, the question becomes acute, What holds individuals together? Fellmann’s answer: the couple as anthropological radical liberates individual humans from isolation. Even outside of marriage and family institutions, erotic love is the communicative medium that cannot be replaced with discourse alone. Thus, the human finds justification through love: a way of living in no way inferior to Christian justification through belief.
     
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  20.  31
    The Faith of Man in Himself: Locating Feuerbach within Nietzsche’s Thus Spoke Zarathustra.Charles Duke - 2024 - History of European Ideas.
    Though it is acknowledged that Nietzsche read Ludwig Feuerbach, little attention has been given to the significance of Feuerbach’s anthropological re-imagination of religion for the trajectory of Nietzsche’s own vision for liberated humanity, the Übermensch. For Feuerbach, the Christian religion represents a form of wish-fulfillment and subconscious worship of the human being as divine, where many of the presuppositions of orthodox Christianity (monotheism, human fallenness, other-worldliness, etc.) only impede human flourishing. The acknowledgement of the psychological damage wrought by the scheme (...)
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  21.  37
    Matter and psyche: Lewis Mumford's appropriation of Marx and Jung in his appraisal of the condition of man in technological civilization.Adam Green - 2006 - History of the Human Sciences 19 (3):33-64.
    The aim of this article is to draw attention to the breadth and importance of Mumford's philosophical outlook by exploring his critical appropriation of the theories of Marx and Jung which he employed to create a penetrating, visionary collection of works that offer us a powerful and timely insight into the ills besetting our current technological civilization. Mumford partially accepted Marx's matter–psyche dynamic but expanded it to include architecture, technology and urban planning. He surpassed the one-way process of Marxist historical-economic (...)
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  22. The universe and man in the'Liber divinorum operum'by Hildegard of Bingen.G. Piacentini - 2002 - Rivista di Filosofia Neo-Scolastica 94 (2):195-236.
  23.  19
    Ethics: man, morality, spirituality, religion and liberation.Kalicharan Raut - 2010 - Shimla: Indian Institute of Advanced Study.
  24.  36
    Form, technique and liberation: Schiller’s influence on Marcuse’s philosophy of technology.Juliano Bonamigo Ferreira de Souza - 2019 - Human Affairs 30 (4):535-544.
    This article seeks to analyze the theory of technology formulated by the philosopher Herbert Marcuse (1898–1979). It shows the ways in which the author repurposes fundamental concepts of classical aesthetics in order to formulate a theory of technology aimed at liberating both nature and humanity. To this end, we argue that Marcuse mobilizes the theories of Immanuel Kant (1724–1804) and Friedrich Schiller (1759–1805). In the first part of the article, we tackle some important aspects of Kant’s and Schiller’s aesthetic theories. (...)
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  25.  28
    Metaphysical and Anthropological Principles of the Self-Made-Man Idea in Western Philosophy of the 17th Century.O. M. Korkh & V. Y. Antonova - 2023 - Anthropological Measurements of Philosophical Research 23:95-104.
    _Purpose._ The main purpose of this research is to comprehend the philosophical principles in the spread and legitimation of the Self-made-man idea in the worldview transformations of the 17th century. _Theoretical basis._ Historical and comparative methods became fundamental ones for the research. The research is based on the creative heritage of R. Descartes, T. Hobbes, J. Locke, as well as the works of modern researchers. _Originality._ The analysis shows that the Self-made-man idea, which originated in the ancient world and gradually (...)
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  26.  29
    Being and Nothingness and metaphysical liberation: first task of the philosophy of freedom.Luciano Donizetti da Silva - 2024 - ARGUMENTOS - Revista de Filosofia 31:52-61.
    The philosophy developed by Sartre is the philosophy of freedom. This is confirmed by his work, whether in literary or theatrical texts, in political interventions and even in travel reports; but it is in technical works that this concern is even more evident: Sartre sustains that his philosophy must fulfill three tasks, of which the first – and most important – is the metaphysical liberation of men and women. Being and Nothingness fulfills precisely this task; it is against Kant (...)
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  27.  28
    Liberal Man: A Response.Peter Binns - 1989 - Royal Institute of Philosophy Supplement 26:59-76.
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  28.  13
    Liberal education in America: Civic training and philosophic knowledge in the thought of Edward Everett Hale and James Mccosh.Colin D. Pearce - unknown
    In an address entitled "Democracy and Liberal Education" delivered in 1887, Edward Everett Hale attacked the then President of Princeton University, the distinguished Scottish philosopher James McCosh for his remarks in a lecture to the Exeter Academy. Hale argued, in effect, that McCosh was ultimately "un-American" in his pedagogical purposes. The issues which Hale goes on to address, and the arguments to which he gives vent, show clearly the battle lines as far as liberal education in America was concerned. Hale (...)
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  29. Fanon and the Crisis of European Man: An Essay on Philosophy and the Human Sciences.Lewis Ricardo Gordon - 1995 - New York: Routledge.
    As the first book to analyze the work of Fanon as an existential-phenomenological of human sciences and liberation philosopher, Gordon deploys Fanon's work to illuminate how the "bad faith" of European science and civilization have philosophically stymied the project of liberation. Fanon's body of work serves as a critique of European science and society, and shows the ways in which the project of "truth" is compromised by Eurocentric artificially narrowed scope of humanity--a circumstance to which he refers as (...)
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  30.  33
    The Man and His Desires in the Profane Afterlife Quest: The Case of San Junipero.Nimet Ferah - 2023 - Dini Araştırmalar 26 (64):311-338.
    The subject of this study is the nature of the secular desire for immortality and the idea of digital paradise. Digital paradise is covered in the San Junipero episode of Black Mirror, which was released on the Netflix movie platform. The subject has been under the spotlight within the framework of this posting. San Junipero can be considered as a fictional projection of the future. This fiction is important in terms of rationalizing, legitimizing and embodying the non-religious desire for immortality, (...)
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  31.  8
    Unadjusted Man in the Age of Overadjustment: Where History and Literature Intersect.Peter Viereck - 1956 - Transaction.
    The great critic Peter Viereck, in a volume that both reproduces an earlier effort and presents an entirely new work on the intersection of history and literature, offers a biting critique of the American desire for normalcy that leads to a culture of the surrender of personality. In contrast to this voluntary thought control process is the unadjusted person. Cast in the mold of great individualists from Thomas More to Friedrich Nietzsche, such a person responds to fundamental values of conscience (...)
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  32. Does Global Spread of Liberal Democracies Promote Consensus on Justice?Martijn Boot - 2012 - Ritsumeikan Studies in Language and Culture 23:85-102.
    Persons and nations agree on the importance of justice but disagree on its requirements. In The End of History and the Last Man Francis Fukuyama argues that human history moves towards liberal democracy as the final ideal for all societies. It is conceivable that liberal democratic societies will converge to similar conceptions of justice and that global spread of liberal democracies will promote consensus. This paper tries to show that consensus on justice is, nevertheless, unlikely, due to reasonable disagreement. Reason (...)
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  33.  34
    Liberal Man.Susan Mendus - 1989 - Royal Institute of Philosophy Supplement 26:45-57.
    I begin with two quotations: one from Anthony Crosland's Socialism Now, the other from Thucydides' account of the Peloponnesian War. Crosland says:experience shows that only a small minority of the population wish to participate [in politics]. I repeat what I have often said—the majority prefer to lead a full family life and cultivate their gardens. And a good thing too … we do not necessarily want a busy, bustling society in which everyone is politically active and fussing around in an (...)
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  34.  23
    The Liber de heros morbo of Johannes Afflacius and its implications for Medieval love conventions.Mary Frances Wack - 1986 - Speculum 62 (2):324-344.
    The disease of love appears in an unbroken chain of medical treatises stretching from sixth-century Byzantium through the Middle Ages to post-Renaissance Western Europe. Lovesickness, known variously as amor eros, amor heros, or amor hereos in medieval Latin medical texts, has attracted the attention of literary scholars because many of its symptoms correspond to conventional signs of love in medieval literature. According to George Lyman Kittredge, “What to the physician were symptoms … became, in the chivalric system, duties — ideals (...)
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  35.  52
    Man and mind in the philosophy of Boris N. Chicherin.Igor Yevlampiev - 2009 - Studies in East European Thought 61 (2-3):113-121.
    This paper considers the philosophical and political views of B. N. Chicherin. Chicherin was one of Hegel's better known followers in Russian philosophy. Chicherin transformed Hegel's ideas to such an extent that the main concept of his philosophy became the concept of the person, and the main problem was the description of the person's connection to the Absolute. Chicherin was also known as a representative of the liberal tradition in Russia. However, he criticized classical western liberalism for belittling the value (...)
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  36.  37
    Book Review: Kim, Kyung-Man. (2005). Discourses of Liberation: An Anatomy of Critical Theory. Boulder: Paradigm Publishers. [REVIEW]J. M. Fritzman - 2008 - Philosophy of the Social Sciences 38 (3):411-413.
  37.  5
    The Crisis of Liberal Democracy: A Straussian Perspective ed. by Kenneth L Deutsch and Walter Soffer.D. T. Asselin - 1991 - The Thomist 55 (3):526-535.
    In lieu of an abstract, here is a brief excerpt of the content:BOOK R]]JVIEWS room for different theories and new developments. He does not try to tie up every loose end. Furthermore, he avoids the rut of the specialist by willingly and capably addressing questions of biblical exegesis, philosophy, psychology, science, and popular culture with even-handed competence. Space does not permit me to discuss his fascinating analysis of the psychology of near-death experiences or specific rejoinders to important objections (e.g., the (...)
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  38.  32
    The Study Of Business As A Liberal Art? Toward An Aristotelian Reconstruction.Wolfgang Grassl - 2009 - Catholic Social Science Review 14:193-216.
    The prevailing model of teaching business administration at Catholic universities does not sufficiently differentiate Catholic institutions; it does not live up to the expectations of the Church; and it underplays the potential of the Catholic Intellectual Tradition to elucidate the sphere of business. Attempting to integrate business administration into the “liberal arts” is a misguided approach, for barring an implementation of the historical liberal arts curriculum there is no non-arbitrary way of defining what the term denotes. From an Aristotelian perspective (...)
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  39. Creatures of habit: The problem and the practice of liberation[REVIEW]Clare Carlisle - 2005 - Continental Philosophy Review 38 (1-2):19-39.
    This paper begins by reflecting on the concept of habit and discussing its significance in various philosophical and non-philosophical contexts – for this helps to clarify the connections between habit and selfhood. I then attempt to sketch an account of the self as ”nothing but habit,“ and to address the questions this raises about how such a self must be constituted. Finally, I focus on the issue of freedom, or liberation, and consider the possibility of moving beyond habit. I (...)
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  40.  79
    Freud's Case of the Rat Man Revisited: An Existential-Phenomenological and Socio-Historical Analysis.Frederick Wertz - 2003 - Journal of Phenomenological Psychology 34 (1):47-78.
    After reviewing Freud's 1909 case of the Rat Man, the form of the patient's psychological life is analyzed from existential-phenomenological and socio-historical perspectives.The predominant structure of the analysand's individual life is characterized by the image of an incarcerated criminal. Its constituents include power expropriation, devaluation of self, and epistemic disavowal and oblivion that are subject to intermittent overthrow by lightening strikes of disruptively revolting and irresponsible arrogance. This individual existential structure is traced to the collective structure of the panoptical institutions (...)
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  41.  72
    Boredom at the end of history: ‘empty temporalities’ in Rousseau’s Corsica and Fukuyama’s liberal democracy.Eoin Daly - 2024 - Philosophy and Social Criticism 50 (3):473-490.
    In this paper, I consider what it might mean to approach boredom as a problem of post-history, rather than of modernity as such. Post-history, or ‘end of history’, in this sense, is linked with the impossibility or unlikelihood of political-systemic change, and thus with the disappearance of the contingency or temporal flux that had been understood as the context or prerequisite of political action and political freedom. I will, argue, firstly, that both Rousseau and Fukuyama depict societies that are ‘post-historical’, (...)
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  42.  48
    (1 other version)Beyond Black and White: Transforming African-American Politics, Manning Marable, Second Edition, London: Verso, 2009 1.Paul M. Heideman - 2012 - Historical Materialism 20 (2):210-221.
    The new edition of Manning Marable’sBeyond Black and Whiteseeks to explain the course of black politics in the United States over the last thirty years. Marable argues that this history shows the failure of liberal and nationalist politics to address the problems facing black Americans. Though Marable attempts to chart a course beyond these ideologies, his alternative of ‘transformative politics’, shorn of the revolutionary Marxism that defined his earlier writings, is no more capable of confronting racial inequality than the strategies (...)
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  43.  23
    From the Death to Rebirth of Religion: Evolution of Leszek Kołakowski’s Thought in the Context of the Question: “Who Is Man?”.Marek Sikora - 2021 - Roczniki Filozoficzne 69 (4):199-223.
    In his numerous books and articles, Leszek Kołakowski brought up a number of topics in the fields of the history of philosophy and contemporary philosophy. His work offers valuable insights into problems revolving around Karl Marx’s philosophy, social philosophy, and the philosophy of religion, to mention but a few. In all these areas of thought, the Polish philosopher centres his focus on the fundamental question of man. The present paper is aimed at discussing Leszek Kołakowski’s contribution to the philosophical debate (...)
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  44.  14
    The Art of Shrinking Heads: The New Servitude of the Liberated in the Era of Total Capitalism.Dany-Robert Dufour - 2008 - Malden, MA: Polity. Edited by David Macey.
    After the hell of the Nazis and the terror of Communism, it is possible that a new catastrophe has appeared on the horizon: this time it is neoliberalism that wants to create its own 'new man'. For two centuries, Kant's critical subject and Freud's neurotic subject provided us with philosophical templates for modernity, but today modern capitalism is systematically destroying these two subjects and replacing them with something new. The two subjects of modernity both presupposed some reference to a higher (...)
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  45. Tomasza z Akwinu koncepcja prawa naturalnego. Czy Akwinata jest myślicielem liberalnym? [Thomas Aquinas’s Conception of Natural Law: Is Aquinas a Liberal Thinker?].Marek Piechowiak - 2013 - Przegląd Tomistyczny 19:301-337.
    This article seeks to justify the claim that Thomas Aquinas proposed a concept of natural law which is immune to the argument against the recognition of an objective grounding of the good formulated by a well-known representative of the liberal tradition, Isaiah Berlin, in his famous essay “Two Concepts of Freedom.” I argue that Aquinas’s concept of freedom takes into account the very same values and goals that Berlin set out to defend when he composed his critique of natural law. (...)
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  46.  3
    The legacy of liberal Judaism: Ernst Cassirer and Hannah Arendt's hidden conversation.Ned Curthoys - 2013 - New York: Berghahn Books.
    'This man of our destiny': Moses Mendelssohn, Nathan the Wise, and the emergence of a liberal Jewish ethos -- Diasporic visions: the emergence of liberal Judaism -- Abraham Geiger -- Hermann Cohen's prophetic Judaism -- Ernst Cassirer and the ethical legacy of Hermann Cohen -- Ernst Cassirer: the enlightenment as counter-history -- Hannah Arendt: the task of the historian -- Hannah Arendt: a question of character.
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  47.  6
    Man and the metamorphoses of modern social reality.D. T. Lolaeva & Ya I. Sanakoeva - forthcoming - Liberal Arts in Russia.
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  48.  39
    Specters of liberation: Great refusals in the new world order; Martin J. Beck matuštík. [REVIEW]Fred Evans - 2000 - Continental Philosophy Review 33 (1):107-112.
  49.  48
    The limits of liberal choice:Racial selection and reprogenetics.Camisha Russell - 2010 - Southern Journal of Philosophy 48 (s1):97-108.
    Serving as a commentary on Kelly Oliver's essay, “Enhancing Evolution: Whose Body? Whose Choice?” this essay picks up on its themes of mastery, choice, the man-made, and the natural in order to further Oliver's critique of a particular liberal debate over the ethical permissibility of reprogenetics. The specific focus of the commentary is the hidden centrality of race to the reprogenetics debate, within which, I suggest, race serves as an implicit limit of acceptability in two important ways. First, on the (...)
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  50.  23
    The value of a liberal education: An essay on the power of knowing. [REVIEW]James B. Wilbur - 1968 - Journal of Value Inquiry 2 (2-3):187-195.
    It is not easy to summarize what has been suggested in this essay. But in greatly simplified terms, something like this may serve.The understanding which comes through education increases the power of man over himself and his world; it increases his awareness, his capacity to influence, to accept and to enjoy. Everybody knows these things, but an explanation of how this power arises has been attempted. To do this, understanding, was said to be a process, a dynamic act, and four (...)
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