The concept of the thing in itself in Kant's philosophy is the element which deprives us of knowing the thing as it is in itself. Hegel, who believed that knowledge is limited by nothing but itself, had to eliminate the thing in itself in his Absolute Idealism and in this way make his concept of Knowledge absolute. Many scholars believe that he did so in the first part of his Phenomenology of Spirit, titled 'Consciousness'. In this paper, in contrast (...) to other studies which are concerned with Hegel's external critique of this concept and what he has said about it here or there in his System of philosophy, we'll examine his internal encounter with the Thing in Itself as it is occurred in the first chapter of the Phenomenology of Spirit. In doing so, we will try to show why he believed that, if we pursue the process of sublating the shapes of consciousness into one another, there won't be anything like the Thing in Itself. Then We will attempt to explain why his efforts are futile and why, even in the Phenomenology of Spirit, the thing in itself exists exactly in the sense that Kant meant by the term. (shrink)

Belief in God's being -- Belief in God's love -- Belief and God's phoenix church.

Introduction : society and science -- Science and spirituality -- The quantum physicist and the nature of the world : the mystic's approach to the nature of existence -- "Universal consciousness" and "individual consciousness" in the phenomenon of observation -- Experiments on the universal consciousness : the Buddhist concept of "karma" -- Morphogenesis and complex structures -- Field to soul to God : a flight of fancy -- Evolution to the materialist and the idealist -- From flights of fancy to (...) established practices -- Concluding summary -- Appendix : the nature of logical thinking and its limitation. (shrink)

이 글은 율곡의 공공성 리더십 정신을 그 이념과 천리(天理) 구현의 정치 및 언론소통 의 문제를 중심으로 검토한 것이다. 이 글의 내용은 대체로 다음과 같다. (1) 율곡의 공공성 리더십의 이념은 성리학적인 보편적 천리의 구현에 있다고 말할 수 있다. 율곡에게서 성인은 이 보편적 천리를 구현한 인간으로서, 공공성 리더십이 성공을 거두기 위해서는 현실군주가 성인이 되지 않으면 안 된다. 그런데 성인이란 ‘수기치인’을 자신의 임무로 받아들여야 하는 존재이다. 그런데 아직 성인이 되지 못한 현실군주는 자기 자신을 닦는 공부에 게을러서는 안 된다. 이러한 점 때문에 율곡은 군주에게 (...) 철저한 자기 절제를 요청하며 도덕적 책무를 부여함으로써 공공성 리더십의 필요성을 각인시킨다. (2) 율곡은 공공성 리더십을 실현하는 궁극목표로 천치(天治), 즉 천리 구현의 정치를 제창한다. 그것은 사랑을 실천하는 어진 정치(仁政)를 구현하는 것으로서, 이기심을 배제 한 공공성 확보를 실현하는 정치이다. 이른바 동양적 왕도정치를 현실화하는 것이 천리 구 현의 정치라고 할 수 있다. 이러한 정치를 구현하기 위해서 군주는 자애 또는 인이라고 표 현되는 사랑을 비롯한 검약, 겸허의 정신을 적극 실천하지 않으면 안 된다. (3) 율곡은 언론소통 문제의 공공성 리더십에 관해 주목한다. 이와 관련하여 율곡은 ‘국시(國是)’와 ‘공론(公論)’을 제창한다. 이들은 공공성을 담보한 언론이다. 공론은 모든 사 람이 옳다고 하는 의론인데, 이것의 소재는 국시에 있다고 한다. 이러한 규정은 다분히 유 학적 보편 인심론에 근거를 둔 것임을 알 수 있다. 유학적 보편 인심론은 천리에 맞닿아 있다. 이러한 점에서 율곡의 언론소통 문제는 천리 구현의 정치와 밀접하게 연관되어 있음 이 확인된다. 결과적으로 천리가 구현된 언론은 투명하고 개방적일 수밖에 없다. 그 결과 자연스런 소통이 가능하다. 율곡은 공공성에 기초한 이러한 언론소통을 제안한 것이다. (shrink)

How would representatives of World Christianity respond to the key issue which Dana Robert has posed? Allow me to speak as one such representative, and whose view is probably shared by a substantial majority from the Global South.

"Philosophy and Civilization" is one of Dewey's most important—and most neglected—essays. It is unsettling to anyone who wants to think of Dewey primarily as a "pragmatist." Dewey says the aim of philosophy should be to deal with the meaning of culture and not "inquiry" or "truth": "Meaning is wider in scope as well as more precious in value than is truth and philosophy is occupied with meaning rather than with truth" (LW 3:4).1 Truths are one kind of meaning, but they (...) are only an "island" lying in "the ocean of meanings to which truth and falsity are irrelevant. We do not inquire whether Greek civilization was true or false, but we are immensely concerned to penetrate its meaning," he adds, and continues, "In .. (shrink)

Real-life stories from teachers who share their passion for shaping the lives of young people today.

The purpose of this important series of Gifford lectures is to give an account of science; to show its method, its aims, its metaphysical presuppositions, and in what social context it may best flourish.

This article re-examines the anthropological scholarship of Sir Arthur Keith (1866–1955), who served as the president of the Royal Anthropological Institute (1914–1917), the Royal Anatomical Society (1918), and the British Association of the Advancement of Science (1927), who wrote prolifically on anatomy, evolution, and the idea of race. While most commonly associated with the Piltdown man hoax, Keith's contributions to the discipline were far greater and more complex. This essay specifically considers how Keith sought to problematize the concept of the (...) nation, considering the nation-state as an evolutionary unit. The first half of this essay examines Keith's theories on the mechanism of evolution (hormonal instincts) and how this informed his ideas of races and nations as evolutionary units. The second half of the essay considers how Keith deployed his ideas about evolutionary instincts, with the goal of advising Britons about how an evolutionary perspective would help understand, if not resolve, modern political challenges, both international and domestic, that faced the British Empire around the time of the First World War. (shrink)

The Europe that was born from Plato's "care for the soul" can today no longer be recognized; it has been replaced by the self-management of the economic EU. How can we now come back to a Europe concerned about its soul, the others, and the world, reinventing itself as a new nation? Jan Patočka's thoughts on post-Europe can show us the way. Starting from some clarifications on the definitely European initial meaning that Patočka detects in Socrates' "care for the soul", (...) the purpose of this article is to examine what in this European spirit can be saved in the post-European age, and to what extent a "European nation" can still make sense. This analysis leads us, building on the visionary texts written in the seventies by Patočka, to rethink the possibilities of a reformation of European reason, and a métanoïa of Post-Europe. (shrink)

Organized across national boundaries and with millions of supporters worldwide, transnational environmental activist groups such as Greenpeace, the World Wildlife Fund, and Friends of the Earth play a central role in the way the world addresses environmental issues. This book provides the most systematic and theoretically informed study to date of the strategies these organizations use to advance global environmental protection. Based on case studies of three transnational groups, it argues that in addition to lobbying governments, activists operate within and (...) across societies to effect widespread change. They work through transnational social, economic, and cultural networks to alter corporate practices, educate vast numbers of people, pressure multilateral development banks, and shift standards of good conduct. Wapner argues that because this activity takes place outside the formal arena of inter-state politics, environmental activists practice "world civic politics"; they politicize global civil society. The theoretical import of this book is to bring the practice of world civic politics into sharp relief and generalize its significance beyond environmental affairs to explain the efforts of all NGOs in world politics. (shrink)

The author of this study has a single-minded goal--the construction of a social ethic for the Hispanic Pentecostal Church in America that both coheres with the ...

The idea of finance -- Theological-ethical critique of accounting -- The ontology of moral hazard in finance -- Faith has a rate of return -- The knot of finance -- A political theology of market miracles -- Care of the soul: resistance to finance capital as virtue.