Resumo: A partir da disseminação das políticas educacionais inclusivas observa-se um aumento de matrículas de estudantes em situação de deficiência no Ensino Superior, elegíveis aos serviços de Educação Especial, no Brasil. Este artigo objetiva analisar os critérios institucionais utilizados para delinear o perfil desses universitários nos dados Censitários da Universidade e, de que modo tais dados comungam com as políticas educacionais inclusivas vigentes. Por conseguinte, buscará compreender como as políticas institucionais da universidade se correlacionam com as do Censo do Ensino (...) Superior e Políticas Educacionais Inclusivas no que refere aos apoios e medidas protetivas de acesso e participação dos estudantes a esta etapa de ensino à população mencionada. Trata-se de um estudo documental balizado na descrição do perfil de universitários da graduação e de pós-graduação, de uma universidade pública paulista no a) anuário institucional, b) formulário de identificação de matrícula de estudantes e, c) das designações desta população, descrita no Censo do INEP. Os resultados demonstraram um descompasso na caracterização dos marcadores que retratam o perfil do público em relação as designações referenciadas na Lei Brasileira de Inclusão. A escassez de práticas institucionais inclusivas dirigidas a este tema, somadas a falta de clareza na compreensão sobre as demandas educacionais específicas, declaradas pelos estudantes contribuem para manter um clima de instabilidade das tratativas de respostas à permanência deste público na universidade investigada. Palavra-chave: Acessibilidade; Deficiência; Ensino Superior; Políticas Educacionais Inclusivas. Policy for the identification of students with SEN at a public Brazilian university Abstract: From the dissemination of inclusive educational policies, there is an increase in enrollment of students with Special Educational Needs (SEN) in Higher Education, users of Special Education services, in Brazil.The article aims to analyze the institutional criteria used to delineate the profile of these university students in the University's Census data and how these data are in line with the current inclusive educational policies. Therefore, it will seek to understand how the university's institutional policies correlate with those of the Higher Education Census and Inclusive Educational Policies regarding support and protective measures to access this stage of education for the population mentioned. This is a documentary study based on the description of the profile of undergraduate and graduate students, of a public university in São Paulo in a) institutional yearbook, b) student enrollment identification form, and c) the designations of this population, described in the INEP Census. The results demonstrated a disparity in the characterization of the markers that portray the public's profile in relation to the designations referenced in the Brazilian Inclusion Law. The shortage of inclusive institutional practices aimed at this theme, added to the lack of clarity in understanding about the especific educational demands, declared by students at the time contribute to maintaining a climate of instability in the treatment of responses to the permanence of this public in the investigated university. Key-words: Accessibility; Disability; Higher Education; Inclusive Educational Policies. Política para la identificación de estudiantes con NEE en una universidad pública brasileña Resumen: El artigo tiene como objetivo analizar los criterios institucionales utilizados para delinear el perfil de estos estudiantes universitarios en los datos del Censo de la Universidad y cómo estos datos están en línea con las políticas educativas inclusivas vigentes. Por lo tanto, le interesará comprender cómo las políticas institucionales de la universidad se correlacionan con las del Censo de Educación Superior y las Políticas Educativas Inclusivas en cuanto a medidas de apoyo y protección para el acceso a esta etapa educativa para la población mencionada. Se trata de un estudio documental basado en la descripción del perfil de estudiantes de grado y posgrado, de una universidad pública de São Paulo en a) anuario institucional y b) formulario de identificación de matrícula y, c) las designaciones de esta población, descritas en Censo del INEP. Los resultados demostraron un desajuste en la caracterización de los marcadores que retratan el perfil del público en relación a las designaciones referenciadas en la Ley de Inclusión brasileña. La escasez de prácticas institucionales inclusivas dirigidas a esta temática, sumada a la falta de claridad en la comprensión de las demandas educativas especificas, declaradas por los estudiantes al momento de su ingreso y / o matrícula, contribuyen a mantener un clima de inestabilidad en el tratamiento de respuestas a la permanencia de este público en la universidad investigada. Palabra-claves: Accesibilidad ; Deficiencia ; Enseñanza superior ; Políticas educativas inclusivas Data de registro: 16/04/2021 Data de aceite: 16/02/2022. (shrink)

The essays in this volume bring to their focuses on philosophical issues the new angles of vision created by the multicultural, global, and postcolonial feminisms that have been developing around us.

Cutting edge feminist investigations of rationality.

This paper studies the concept of form of life as central to ordinary language philosophy : philosophy of our language as spoken ; pronounced by a human voice within a form of life. Such an approach to Wittgenstein’s later philosophy shifts the question of the common use of language – central to Wittgenstein’s Investigations – to the definition of the subject as voice, and to the reinvention of subjectivity in language. The voice is both a subjective and common expression: it (...) is what makes it possible for my individual voice, or claim, to become shared and for our forms of life to be intertwined with a lifeform. (shrink)

The logics BN4 and E4 can be considered as the 4-valued logics of the relevant conditional and (relevant) entailment, respectively. The logic BN4 was developed by Brady in 1982 and the logic E4 by Robles and Méndez in 2016. The aim of this paper is to investigate the implicative variants (of both systems) which contain Routley and Meyer’s logic B and endow them with a Belnap-Dunn type bivalent semantics.

A good place to start in assessing a theory of truth is to ask whether the theory under discussion is consistent with Aristotle’s commonsensical definition of truth from Metaphysics 4: “What is false says of that which is that it is not, or of that which is not that it is; and what is true says of that which is that it is, or of that which is not that it is not.”1 Philosophers of a realist bent will be delighted (...) to see that Anselm unambiguously adopts the Aristotelian commonplace. A statement is true, he says, “when it signifies that what‐is is.”2 But the theory of truth that Anselm builds on this observation is one that would surely have confounded Aristotle. For no matter what the topic, Anselm’s thinking always eagerly returns to God; and the unchallenged centrality of God in Anselm’s philosophical explorations is nowhere more in evidence than in his account of truth. Indeed, we see in the student’s opening question in De veritate that the entire discussion has God as its origin and its aim: “Since we believe that God is truth, and we say that truth is in many other things, I would like to know whether, wherever truth is said to be, we must acknowledge that God is that truth.”3 The student then reminds Anselm that in the Monologion he had argued from the truth of statements to an eternal Supreme Truth. Does this not commit Anselm (the student seems to be asking) to holding that God himself is somehow the truth of true statements? But what definition of truth could make sense of such an odd claim? Anselm is happy to take up the challenge of showing that his description of God as “Supreme Truth” is no mere metaphor, but the expression of the deepest insight into the nature of truth. An account of truth is just theology under a different name. This first distinctive characteristic of Anselm’s theory, the centrality of God as Supreme Truth, helps account for a second distinctive characteristic: its strong insistence on the unity of truth. All truth either is God or somehow reflects God; thus, one simple being provides the.... (shrink)

This study explores the pathways from the aspiration to make a difference in the world to vision and action of social entrepreneurs. Based on the qualitative analysis of interviews with 23 individuals who have pioneered institutions and initiatives around corporate responsibility, we find two predominant pathways to vision. The deliberate path starts with aspiration and moves through purpose toward a relatively intentional vision that ultimately leads to, and is subsequently informed by, action. The emergent path also begins with aspiration then (...) moves directly to action and only retrospectively to a sense of a vision behind the actions taken. The emergent path, in which action precedes vision, is contrary to the dominant assumption that vision leads to action in an entrepreneurial context and may be further characterized as either inadvertent or developmental. In advancing a conceptual model of the vision–action or action–vision trajectories of social entrepreneurs, this study highlights the iterative nature of vision. This study also demonstrates the importance of considering formative experiences that contribute to the aspiration to make some kind of a difference in the world, a sense of purpose or intentions, and core values and beliefs in examining the ethicality of social entrepreneurship. (shrink)

For Stanley Cavell, the specific and contemporary theme of the ordinary sets off from America and the transcendentalism of Emerson and Thoreau, in order to reinvent itself in Europe with ordinary language philosophy – Wittgenstein and Austin. But in order to understand this, it is necessary to perceive what Cavell calls, inspired by Wittgenstein and Thoreau, “the uncanniness of the ordinary,” inherent to its anthropological thematization. In his preface to the recent work of Veena Das, Life a...

Efforts to reorient narratives about today’s socio-economic systems along humanistic or eco-friendly lines are built on core units of culture called memes. This paper explores the memes used by progressive socio-economic initiatives to assess whether they are consistently and powerfully deployed, using the aspirational statements of 126 different initiatives, sorted into nine categories. The memes used by these initiatives demonstrate lack of consistency and lack of potentially resonant memes overall. Aspirational statements from both progressive and conservative think tanks are then (...) compared to see whether their messaging is consistently developed in their aspirational statements. Results indicate that memes associated with the neoliberal narrative are considerably more consistently used by conservative think tanks than is any coherent or consistent messaging by progressive think tanks, a finding that becomes more powerful when two- and three-word meme sets are considered. (shrink)

Kant -- Decomposition -- Meaning and analysis -- A substitutional theory -- Analyticity -- Consequence -- Justification and proof -- A priori knowledge -- Things, collections and numbers -- Frege -- Husserl, logical psychologism, and the theory of knowledge.

Since the mid‐1990s we have witnessed the rise of numerous constructive and positive activities aimed at developing or enhancing corporate responsibility and corporate citizenship as well as anti‐globalization and anticorporate activism. And, of course, in 2008, we witnessed the meltdown of financial markets and numerous financial institutions as well as some major companies teetering on the brink of collapse. What is actually needed to create the world that many people want to live in may in fact be a new relationship (...) between business and society, that is, new ways of looking at the corporation and its role in society, both in practice and in management education? We will argue that some initiatives, such as Corporation 2020, have already begun to explore these issues by taking a more holistic perspective on different purposes and roles of the corporation in the future. Management education, which has been severely criticized in the aftermath of the economic crisis, has an important role to play, but in a changed form. Implications for leadership and management education include the need to shift cognitive, moral, and emotional levels of development, renewed emphasis on balance both individually and socially, a less is more sensibility, a holistic systems perspective, and shifting the purpose of the firm to encompass not just shareholder needs, but also societal, stakeholder, and ecological needs and interests. In this article we explore some of the ways in which these attributes might be engendered in future leaders, at least in those management development and education programs interested in fostering a new wave of progressive leadership in management for the future. (shrink)

There is increasing attention to the idea of bringing about what is termed a wellbeing economy, and recognition that a coherent story or narrative is important in countering the strength of today’s dominant economic narrative--neoliberalism. Yet there has been relatively little consensus on what such an idea might mean in practice, despite the proliferation of many different initiatives attempting to bring such an economy about. Many of these initiatives have allied with an aggregator called WEAll, the Wellbeing Economy Alliance. In (...) an effort to determine what new economics/next economies initiatives mean by wellbeing economy, this study assesses the statements provided by WEAll allies to WEAll when seeking membership to see whether there is a consistent narrative about wellbeing economy that emerges. Four nuanced, yet related, versions of the wellbeing economy narrative emerged. “Transformation” is mainly a critique of business as usual, emphasizing transformation towards a wellbeing economy that critiques neoliberalism and emphasizes wellbeing of all people. The Nature-Centric or Planetary Boundaries perspective takes a more ecological perspective, emphasizing humanity’s need to live and operate within planetary boundaries. The Good Life or People-Centric perspective offers a people-oriented narrative that emphasizes sustainability while ensuring that basic needs of all are met. The Integrated perspective is an integrated life-centered perspective that combines these interests and focuses on the wellbeing of both people and planet, recognizing the complexity and holistic nature of that task. (shrink)

English summary: Through the concept of the ordinary, and what is ordinary, the present volume explores contemporary American philosophy. More specifically, the author presents Stanley Cavells role at the center of this movement to examine its innovative approach to philosophy, one that draws on what we have at hand, but also seeks to discover and invent. French description: Savons-nous vraiment ce qu'est l'ordinaire, ce qui nous est ordinaire? Penser la philosophie americaine, et le role qu'a son coeur joue Stanley Cavell, (...) signifie poser de nouveau ces questions, afin de mettre en evidence une nouvelle voix ou tradition contemporaine qui, a partir du langage ordinaire, parvient a redonner de la vie a des enjeux philosophiques devenus trop conformistes ou etroits, et a rearticuler les questions de langage (ordinaire) au moral et a l'esthetique, comme au politique. A la fois objet de rejet et de fascination, l'ordinaire est comme l'autre de la philosophie, ce qu'elle veut, dans son arrogance, depasser, mais aussi ce vers quoi elle aspire, nostalgiquement, a retourner. Penser la philosophie americaine signifie repenser l'ordinaire en dehors de ces deux tendances: recommencer la philosophie, non pas a zero, mais avec ce qu'on a sous la main, sous les yeux, et qui reste a decouvrir, ou a inventer. (shrink)

Humanity at Risk compares diverse approaches to the theme of global threats using the tools of philosophy, critical theory, and political thought alongside more practical, socio-political observations. By defining the idea of "global risk" more specifically, Editors Innerarity and Solana, and their contributors, believe we can understand how these risks should be evaluated, predicted, and managed within the framework of democratic societies.The goal of this book is to highlight more precisely the necessity, in the face of new global risks, for (...) new governance at a national, European, and global level. (shrink)

Idealism became the dominant philosphical school of thought in late nineteenth-century Britain. In this original and stimulating study, Sandra den Otter examines its roots in Greek and German thinking and locates it among the prevalent methodologies and theories of the period: empiricism and positivism, naturalism, evolution, and utilitarianism. In particular, she sets it in the context of the late nineteenth- and early twentieth-century debate about a science of society and the contemporary preoccupation with `community'.

The aim of this paper is to scrutinize a contemporary standoff in the American debate over the moral permissibility of human reproductive cloning in its prospective use as a eugenic enhancement technology. I shall argue that there is some significant and under-appreciated common ground between the defenders and opponents of human cloning. Champions of the moral and legal permissibility of cloning support the technology based on the right to procreative liberty provided it were to become as safe as in vitro (...) fertilization and that it be used only by adults who seek to rear their clone children. However, even champions of procreative liberty oppose the commodification of cloned embryos, and, by extension, the resulting commodification of the cloned children who would be produced via such embryos. I suggest that a Kantian moral argument against the use of cloning as an enhancement technology can be shown to be already implicitly accepted to some extent by champions of procreative liberty on the matter of commodification of cloned embryos. It is in this argument against commodification that the most vocal critics of cloning such as Leon Kass and defenders of cloning such as John Robertson can find greater common ground. Thus, I endeavor to advance the debate by revealing a greater degree of moral agreement on some fundamental premises than hitherto recognized. (shrink)

In 'No Apocalypse. Not Now' Derrida claims that 'literature produces its referent as a fictive or fabulous referent, which is itself dependent on the possibility of archivising...'. Taking the Kipling archive as its point of reference, this article considers the claims involved in the idea of a literary archive (with its appeals to authority, intention, origin, propri ety). In view of the continuing fascination with the details and events of Kipling's life (the interweaving of his public and private self, and (...) especially his connections with India and with Imperialism, and with Indian and English worlds and values), what does the history of Kipling's archive tell us, and how is this related to the location and repression of cultural anxieties (and, in particular, to notions of nation and national character). From the unacknowledged use of a quotation from 'If' in an advertisement for a patent tonic in 1919 to the appear ance of Kipling as hypertext in the 1997 Microsoft Word advertisement in the Sunday Supplements, which or whose 'Kipling' is in question in the iconicity of the continuing and contemporary representations of him. As in Derrida's description of De Man, Kipling is now a ghost of the culture. (shrink)

Identity, Morality, and Threat offers a critical examination of the social psychological processes that generate outgroup devaluation and ingroup glorification as the source of conflict. Daniel Rothbart and Karyna Korostelina bring together essays analyzing the causal relationship between escalating violence and opposing images of the Self and Other.

Resenha do livro de McGinn, Colin. Shakespeare ’s Philosophy : Discovering the meaning Behind the Plays [A filosofia de Shakespeare : descobrindo o significado atrás das peças]. New York: Harper, 2008. 230 páginas.

This paper explores the growing array of initiatives aimed at creating corporate accountability with the goal of attempting to uncover the foundation principles that underlie them and create a floor below which practices are ethically questionable. Using the Global Compact's nine principles and the work of Transparency International as guides, foundational principles seem to exist in the areas of human rights, labor standards, environment, and anti-corruption initiatives.

The impetus for this special issue comes less from conventional debates in philosophical aesthetics itself and instead from one area of recent work on ethics. More specifically, our turn to aesthetics has been inspired by a rich conversation that has emerged in recent years between anthropology and philosophy on the idea and importance of the ordinary. Oftentimes, the ordinary continues “to be treated as a residual category of routine and repetition punctuated by the disruptions of the event.” Many similarly continue (...) to think of ethics as principally concerned with rules and their infringement, as a domain constituted by judgements made some distance from the everyday.But this new body of work has powerfully questioned these assumptions. Veena Das explains that ordinary ethics by contrast examines “What is it that blocks our ability to see the everyday and hence to imagine the ethical as inhering in the quotidian rather than standing out and announcing its presence though dramatic enactments of moral breakdown or heroic achievement.” In this sense, she writes, it “allows us also to think of the unethical as growing within the forms of life that people inhabit – it is, thus, not a matter of eliciting opinions about what behavior is considered ethical or unethical, or of cataloguing cultural practices on which we can bring judgment from an objective, distant position but rather of seeing how forms of life grow particular dispositions.” As these debates continue to develop, we began to see a further need for thinking about the possibility of ordinary aesthetics, a field which though intimately tied up with ethics, merits its own inquiry. (shrink)

This conceptual paper argues that change makers, here called transformation stewards, attempting to catalyze transformational change need three core skillsets specific to stewarding transformative change, and further argues that mindfulness practices can potentially enhance these capacities. One skillset is reflexive systems-based awareness and understanding. Another includes capacities for fostering what gives life in complexly wicked social-ecological systems. A third is having capacity for and willingness to steward whole system change, rather than lead it in the conventional sense, which is made (...) necessary because of the nature of organizing transformation stewards in complex, life-oriented systems. Tentative evidence from the literature supports the idea that a combination of experience and mindfulness practices of various sorts can enhance these capabilities. (shrink)

Plato believed that behind everything in the universe lie mathematical principles. Plato was inspired by Pythagoras (571 BCE), who developed a school of mathematics at Crotona that studied sacred geometry as a form of religion. The school’s motto was “God is number,” or “All is Number”. Pythagoras believed that numbers represented God in pattern, symmetry, and infinity. When one of its students, Hippasus told the world the secret of the existence of irrational numbers, Greek geometry was born and Pythagoras’ idea (...) of divinity in numbers died because how could God not be perfect and symmetrical? In Plato’s Republic he discusses something called The Divided Line, which is a map, of sorts, for reaching what he calls the highest Good, which is the ultimate truth where one realizes the true state of the universe and can see the world for what it really is. Many mathematicians have attempted to plot Plato’s Divided Line only to come across a litany of problems and conundrums. Some have said that it the Divided Line cannot be plotted and is merely an allegory not meant to be plotted. This paper discusses some of the conundrums preventing the plotting of Plato’s Divided Line (not an exhaustive list), including Whole ‘vs’ Separate, Equality ‘vs’ Ontological Dissimilarity, Linear ‘vs’ Non-linear, and Infinity ‘vs’ Finite. This paper also explores a new understanding of the Allegory of the Cave in light of ‘the problem of the irrational.’ In exploring the link between the Divided Line and the ‘the problem of the irrational,’ I was able to plot it. It was found that the Divided Line is not a line in the linear sense, but a spiral, the Golden Ratio! This paper is an example of a new category of scholarly inquiry I call “Math Theory” based on scholarly mathematical axioms in theory, rather than including actual maths. In my papers I use existing mathematical equations and place them in an encompassing theory, rather than finding new formulae to fit an existing theory. Keywords: Pythagoras, divided line, math theory, highest good, all is number. (shrink)

I approach Murasaki Shikibu’s marvelous literary pearl The Tale of Genji (Genji Monogatari) as analogous to glistening orbs that “come out of the disease of suffering oysters,” the suffering being the death of her beloved husband Fujiwara no Nobutaka (950?–1001). In addition to drawing evidence from the novel itself, I have relied on Murasaki’s lesser-known Poetic Memoirs and Diary that offer important insights into her state of mind and circumspect literary style. The Lotus Sūtra is the key that unlocks Murasaki’s (...) philosophical intent, with its use of parables and poems to provoke deeper understandings of Buddhism and personal realizations. The Buddhist principle of impermanence (Sanskrit anitya; Japanese mujōkan) serves as both the aesthetic of aware and an unavoidable fact that residents of the Heian court (like those in the Lotus Sūtra’s Burning House) choose to ignore or escape by reveling in superficial pursuits of beauty and political power. Various characters in the novel attempt to follow the path to the epistemological awakening the author Murasaki sought for herself. (shrink)

La question importante, ici, n’est pas l’intérêt philosophique des séries télévisées mais l’intimité mutuelle des séries et de la philosophie : comment peut-on trouver dans la philosophie le traitement de la forme de sensibilité qui a été formée par le fait de regarder des séries? Pour cela il faut transformer la philosophie, en faire une éducation de soi, comme une autobiographie esthétique. Stanley Cavell prenait son point de départ, dans La Projection du monde (1971), dans le caractère « populaire » (...) du cinéma, en l’articulant à l’intégration du cinéma à la vie ordinaire du spectateur. Ce que Cavell revendiquait du cinéma grand public de Hollywood s’est transféré aux séries télévisées, qui l’ont relayé, sinon remplacé, dans la tâche d’éducation morale et dans la constitution de l’imaginaire des humains. La culture populaire se révèle lieu de « l’éducation des adultes », d’une forme de culture de soi – une subjectivation opérée par la mise en commun, par le partage et le commentaire d’un matériau public, intégré dans la vie ordinaire. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Balancing Depth and Breadth in Our Conversations:Denver 2022 SBCS Annual MeetingSandra Costen KunzIn 2020 and 2021, due to the corona virus pandemic, the Society for Buddhist-Christian Studies (SBCS) held its annual board meeting, members meeting, and paper sessions online. This year, in 2022, we were delighted to meet face-to-face again on November 18–19 in conjunction with the annual meeting of the American Academy of Religion (AAR). Because we are (...) an AAR "related scholarly organization," all of our events were scheduled through, and publicized by, AAR's staff. President Mark Unno not only presided at the board's table but also graciously ran a video conference, primarily to accommodate board and committee members who were outside the United States or dealing with travel-prohibiting health issues.The 2020 and 2021 fully online governance meetings, led by then-president Leo Lefebure, had been well organized, well run, highly effective, and a lot of fun. But as I watched the attentive eyes around the table this year and listened to the laughter, empathetic sighs, and plans for follow-up conversations, it seemed to me that meeting in person, in some ways, more powerfully supports the society's aim to foster in-depth Buddhist-Christian dialogue and comparative studies. Mark, then vice president, had organized the 2020 and 2021 online paper sessions carefully for online audiences. We were thrilled that these beautifully crafted and moderated presentations drew audiences that were amazingly broad in terms of both size and diversity. Planned as emergency extensions of the society's efforts to create, through our blog and Facebook page, safe online spaces for Buddhist-Christian dialogue and comparative studies, these sessions drew an international audience whose breadth astounded us! Conversations that had begun in these sessions could not, however, be quickly continued over a meal or coffee. In some ways, they did not appear to me to spark the same depth of ongoing conversation that the SBCS has prompted in our four decades of face-to-face meetings.As the board continues to discuss how to balance our desires for both depth and breadth of conversation among our board, our members, and nonmembers who attend our events, we sincerely welcome the wisdom of members and other readers. You can submit suggestions to: https://www.society-buddhist-christian-studies.org/contact. [End Page 263]board of governors meetingPresident's Opening RemarksCalling this year's board meeting to order a little past 9 a.m., Mark Unno said that he sensed that his father, Taitetsu Unno, "is with us, encouraging and congratulating the society on how far we've come in the past forty years." He recalled his father's participation in the Cobb–Abe dialogues and the network that evolved into the SBCS, and that these initial conversations were often highly theological—and testy—and often involved a translator. Mark is convinced, however, that this early debate was a necessary foundation for developing a more robust mutual learning community. Describing two significant ways the society is modeling collaborative learning, he said:1. We're providing a model of interreligious engagement for other people in our various traditions.2. Although we do have impacts on scholars and general audiences through our AAR sessions, journal, and online resources, our greatest impacts as board members have been on each other! Furthermore, any impact of lasting value will come through our embodiment of deep dialogue and mutual learning.Mark explained that we'd begin with the online European Network report, move to the Japan Society's report, and then to the treasurer's and secretary's reports, both of which would be presented online.International Advisor Report from EuropeElizabeth Harris, representing the European Network of Buddhist Christian Studies, explained that since its formation in the 1990s, its main work has been to hold a conference every other year and publish the papers. EOS Verlag has now published the papers that she and Perry Schmidt-Leukel edited from the 2020 conference titled "A Visionary Approach: Lynn A. de Silva and the Prospects for Buddhist-Christian Encounter." The 2022 conference titled "Euro-Buddhism and the Role of Christianity," whose papers are now being edited... (shrink)

RusnockPaul* * and ŠebestíkJan. _ Bernard Bolzano: His Life and His Work. _Oxford University Press,2019. Pp. xxxiii + 667. ISBN: 978-0-19-882368-1 ; 978-0-19-255683-7 ; 978-0-19-255684-4. doi.org/ 10.1093/oso/9780198823681.001.0001.

This book presents a series of case studies and reflections on the historiographical assumptions, methods, and approaches that shape the way in which philosophers construct their own past. The chapters in the volume advance discussion of the methods of historians of philosophy, while at the same time illustrating the various ways in which philosophical canons come into existence, debunking the myth of analytical philosophy's ahistoricism, and providing a deeper understanding of the roles historiographical devices play in philosophical thought. More importantly, (...) the contributors attempt to understand history of philosophy in connection with other historical and historiographical approaches: contributors engage classical history of science, sociology of knowledge, history of psychology and historiography, in dialogue with historiographical practices in philosophy more narrowly construed. Additionally, select chapters adopt a more diverse perspective, by making place for non-Western approaches and for efforts to construe new philosophical narratives that do justice to the voice of women across the centuries. Historiography and the Formation of Philosophical Canons will be of interest to researchers and advanced students working in history of philosophy, meta-philosophy, philosophy of history, historiography, intellectual history, and sociology of knowledge. (shrink)

Philosophy and the Historical Perspective contains fourteen chapters, each of which is an attempt to enrich our conception of the relationship of analytical philosophy to history. Some chapters seek insight from the philosophical canon: Robert Pippin offers an insightful discussion of Hegel's historiographical methodology, and Brian Leiter presents aspects of Nietzsche's. Many of the chapters set research agendas that would deserve entire volumes. For instance, van Ackeren asks whether there are transhistorical philosophical problems, and Thomas Grundmann what philosophical progress looks (...) like. Christof Rapp casts doubt on the idea that hard-core... (shrink)