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Daniel Brennan

: Faber and Faber. CASSIRER, E. (1982): “Mind” and “Life”: Heidegger, trans. D. Krois. In: Philosophy and Rhetoric, 16(3), pp. 160–163. COHEN, R. (2006): Introduction. In: E. Levinas: Humanism of the Other , trans. N. Poller. Chicago: University of Illinois Press, pp. vi–xlvi. CRITCHLEY, S. (2015): The Problem with Levinas . Oxford: Oxford University Press. DAVIS, C. (1996): Levinas: An introduction . Cambridge: Polity Press. DENEEN, P. (1999): The Politics of Hope and Optimism: Rorty, Havel, and the Democratic Faith of John Dewey. In

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Joan Cuscó Clarasó

. Cirici, A. : El concepte de bellesa de Francesc Pujols. In F. Figueras, Francesc Pujols pels seus amics . Fundació Gala-Salvador Dalí, 1991: 105-129. Cirlot, J. : El Arte de Gaudí. Barcelona: Ediciones Omega, 1950. Clovis, P. (Ed.).: Le Vision artístiques et religieuse de Gaudí. Barcelona: Aymà, 1971 [1969]. Cuscó, J. : Francesc Pujols i Morgades. El filòsof heterodox. Barcelona: PAM, 2008. Cuscó, J.: Eugeni d’Ors. Philosophy and Humanism in the Twenthieth Century. Jounal Of Catalan Intellectual History (JOCIH) 9 (2013): 91

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Tibor Máhrik

Abstract

This paper focuses on the dynamics of ethical perspectives that embody the Golden Rule of Morality. Based on critical analysis of this rule in various cultural and religious contexts, but also from the perspective of humanism, the author presents its paradoxical character, the essence of which is interpreted here in terms of a pointer to metaphysical reality. It turns out that social conditionality, as well as the self-referential concept as a starting point of any ethical reasoning, are serious epistemological challenges for the application of the Golden Rule in the position of universal normativity that this study addresses. On the other hand, Judeo-Christian cosmology and the related basis for ethical foundations is presented here as an inspirational space of ethical reasoning in which the paradoxical character of the Golden Rule becomes rather an indicator of a deeper metaethical interpretation of one's own particular ethical attitudes and outcomes than a practical guide to the discovery of ethical universals.

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J.R. Arenhart and D. Krause

(3) pp. 499-548. Muller, F.A. e Seevinck, M.P. 2009. Discerning Elementary Particles. A aparecer em Philosophy of Science . Saunders, S. 2006. Are quantum particles objects? In Analysis , 66.1, January, pp. 52-63. Schrödinger, E. 1952. Science and Humanism . Cambridge: Cambridge Un. Press.

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Cécilia Bognon-Küss, Bohang Chen and Charles T. Wolfe

. Endy, D., 2005, Foundations for engineering biology. Nature , 438(7067), 449–453. Feigl, H., 1953, The scientific outlook: Naturalism and humanism (1949). In H. Feigl & M. Brodbeck (eds.), Readings in the philosophy of science , 8–18. New York: Appleton-Century-Crofts, INC. Feigl, H., 1981, Some Crucial Issues of Mind-Body Monism (1971). In R. Cohen (ed.), Inquiries and Provocations, 351–365. Dordrecht: D. Reidel Publishing Company. Foucault, M., 1976, Les Mots et les choses . Paris: Gallimard. Foucault, M. 1991. Introduction, in G

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Joseph J. Hyde and Walter E. Block

Abstract

What is the source of the antipathy of Catholic intellectuals toward free markets? That is the issue addressed in the present paper. We see the antecedents of this viewpoint of theirs in terms of secular humanism, Marxism and mistaken views of morality and economics. One of the explanations for this phenomenon are the teachings of St Augustine. He greatly distrusted the City of Man, seeing it as anarchic and chaotic. In contrast, his City of God is more orderly, but far removed from the hurly burly of free enterprise. Another source of the rejection of capitalism on the part of Catholic intellectuals is liberation theology, which is Marxism minus the atheism of that doctrine. Both economic and cultural Marxism have played a role in the alienation of such intellectuals from the tenets of laissez faire capitalism. Are there any counter currents? Yes, the School of Salamanca, which has been all but forgotten in this community.

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Michaela Petrufová Joppová

University Press, pp. 124-142. KALAJTZIDIS, J. (2013): Ethics of social consequences as a contemporary consequentialist theory. In: Ethics & Bioethics (in Central Europe), 3(3‒4), pp. 159‒171. LEBUFFE, M. (2007): Spinoza’s Normative Ethics. In: Canadian Journal of Philosophy, 37(3), pp. 371‒391. MELAMED, Y. Y. (2011): Spinoza’s Anti-Humanism: An Outline. In: C. Fraenkel, D. Perinetti & J. E. H. Smith (eds.): The Rationalists: Between the Tradition and Innovation. New York: Springer, pp. 147‒166. NARVESON, J

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Jay R. Feierman

., Singer, T. The Empathic Brain: How, When and Why? Trends in Cognitive Science, 10(10), 2006, pp. 435-441. 34. de Waal, F. Chimpanzee Politics. John Hopkins University Press: Baltimore, 2007. 35. de Waal, F. The Age of Empathy: Nature’s Lessons for a Kinder Society. Three Rivers Press: New York: 2009. 36. de Waal, F. The Bonobo and the Atheist: In Search of Humanism among the Primates. W. W. Norton & Company: New York, 2013. 37. Diaz-Munoz, S. L. Cooperating to Compete: Altruism, Sexual selection and