Fiducial Governance
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University at Buffalo Department of Philosophy Nousletter Interview with Jorge Gracia
University at Buffalo Department of Philosophy Nousletter Interview with Jorge Gracia Jorge Gracia is a polymath. He works in metaphysics/ontology, philosophical historiography, philosophy of language/hermeneutics, ethnicity/race/nationality issues, Hispanic/Latino issues, medieval/scholastic philosophy, Cuban and Argentinian art, and Borges. Gracia’s earliest work was in medieval philosophy. His more than three decades of contributions to medieval philosophy were recently recognized by his being named the winner of the most prestigious award in the field in 2011, the American Catholic Philosophical Association’s Aquinas Medal. That put him in the ranks of Jacques Maritain, Etienne Gilson, Bernard Lonergan, Joseph Owens, G. E. M. Anscombe, Peter Geach, Michael Dummett, John Finnis, Brian Davies, Anthony Kenny, Alisdair McIntyre and one Pope, Karol Wojtyla, and now one saint. Even after Gracia redirected some of his intellectual energies into other branches of philosophy, UB was still being ranked by the Philosophical Gourmet Report (PGR) as one of the best schools in medieval philosophy: 13th in 2006 and in the 15-20 range in 2008. If there were PGR rankings for Latin American philosophy or the philosophy of race and ethnicity, Jorge Gracia’s work would have enabled us to be highly ranked in those fields, higher, I suspect, than UB is in any other philosophical specialization. In the 2010 Blackwell Companion to Latin American Philosophy, Gracia was listed as one of the 40 most important figures in Latin American philosophy since the year 1500! Gracia is also one of the leaders in the emerging field of the philosophy of race and ethnicity. -
Freedom from Poverty As a Human Right: Who Owes What to the Very
OXFORD Freedom from Poverty as a Human Right Who owes what to the very poor? Edited by Thomas Pogge The Philosopher’s Library series UNESCO Publishing FREEDOM FROM POVERTY AS A HUMAN RIGHT Freedom from Poverty as aHumanRight Who Owes What to the Very Poor? Edited by THOMAS POGGE 1 3 Great Clarendon Street, Oxford ox2 6dp Oxford University Press is a department of the University of Oxford. It furthers the University’s objective of excellence in research, scholarship, and education by publishing worldwide in Oxford New York Auckland Cape Town Dar es Salaam Hong Kong Karachi Kuala Lumpur Madrid Melbourne Mexico City Nairobi New Delhi Shanghai Taipei Toronto With offices in Argentina Austria Brazil Chile Czech Republic France Greece Guatemala Hungary Italy Japan Poland Portugal Singapore South Korea Switzerland Thailand Turkey Ukraine Vietnam Oxford is a registered trademark of Oxford University Press in the UK and in certain other countries Published in the United States by Oxford University Press Inc., New York © UNESCO 2007 All rights reserved Published jointly in 2007 by the United Nations Educational, Scientific and Cultural Organization (UNESCO), 7, place de Fontenoy, 75007 Paris, France, and Oxford University Press, Great Clarendon Street, Oxford ox2 6dp, United Kingdom The moral rights of the authors have been asserted Database right Oxford University Press (maker) First published 2007 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, without the prior permission in writing of Oxford University Press, or as expressly permitted by law, or under terms agreed with the appropriate reprographics rights organization. -
MEDIEVAL POLITICAL PHILOSOPHY Asourcebook
SUB Hamburg B/110901 MEDIEVAL POLITICAL PHILOSOPHY ASourcebook !1C©ND BDITIi EDITED BY JOSHUA PARENS and JOSEPH C. MACFARLAND 1st edition edited by Ralph Lerner and Muhsin Mahdi CORNELL UNIVERSITY PRESS * ITHACA AND LONDON CONTENTS Acknowledgments ix General Introduction " 1 PART I POLITICAL PHILOSOPHY IN ISLAM Edited by Joshua Parens Introduction 11 1. Alfarabi, The Enumeration of the Sciences 18 TRANSLATED BY CHARLES E. BUTTERWORTH 2. Alfarabi, The Book of Religion 24 TRANSLATED BY CHARLES E. BUTTERWORTH 3. Alfarabi, The Political Regime 36 TRANSLATED BY CHARLES E. BUTTERWORTH 4. Alfarabi, The Attainment of Happiness 56 TRANSLATED BY MUHSIN MAHDI 5. Alfarabi, Plato's Laws 72 TRANSLATED BY MUHSIN MAHDI 6. Avicenna, On the Divisions of the Rational Sciences 74 TRANSLATED BY MUHSIN MAHDI 7. Avicenna, Healing: Metaphysics 10 77 TRANSLATED BY MICHAEL E. MARMURA 8. Alghazali, The Deliverer from Error 89 TRANSLATED BY RICHARD J. MCCARTHY, SJ 9. Ibn Bajja, The Governance of the Solitary 97 TRANSLATED BY LAWRENCE BERMAN 10. Ibn Tufzyl, Hayy the Son ofYaqzan - 105 TRANSLATED BY GEORGE N. ATIYEH vi Contents 11. Averroes, The Decisive Treatise 123 TRANSLATED BY CHARLES E. BUTTERWORTH Bibliography and Further Reading 141 PART II POLITICAL PHILOSOPHY IN JUDAISM Edited by Joshua Parens Introduction 147 12. Saadya Gaon, The Book of Doctrines and Beliefs 157 TRANSLATED BY ALEXANDER ALTMANN 13. ]udah Halevi, The Book of Refutation and Proof on Behalf of the Despised Religion, or, The Kuzari 162 TRANSLATED BY BARRY KOGAN (AND LAWRENCE BERMAN) 14. Maimonides, Logic 180 TRANSLATED BY MUHSIN MAHDI 15. Maimonides, The Guide of the Perplexed 183 TRANSLATED BY RALPH LERNER, MUHSIN MAHDI (AND JOSHUA PARENS) 16. -
In Defense of a Democratic Account of Human Rights
IN DEFENSE OF A DEMOCRATIC ACCOUNT OF HUMAN RIGHTS Sine Bağatur Bağatur, S. In Defense of a Democratic Account of Human Rights ISBN: 978-94-6299-084-5 © S.Bagatur, 2015 All rights reserved Cover design by Diego Carvalho The background painting is Vincent Van Gogh, Wheatfield under Thunderclouds (1890) Printed by Ridderprint BV IN DEFENSE OF A DEMOCRATIC ACCOUNT OF HUMAN RIGHTS EEN VERDEDIGING VAN DE DEMOCRATISCHE THEORIE VAN MENSENRECHTEN Thesis to obtain the degree of Doctor from the Erasmus University Rotterdam by the command of the rector magnificus Prof.dr. H.A.P. Pols and in accordance with the decision of the Doctorate Board The public defense shall be held on Friday, 19 June 2015 at 11.30 hours by Sine Bağatur born in Reyhanli, Turkey Doctoral committee Promotor: Prof.dr. I.A.M. Robeyns Other members: Prof.dr. H.H.A. van den Brink Dr. R. Celikates Dr. G.H. van Oenen Copromotor: Dr. C.B. Binder Table of Contents Acknowledgements .................................................................................................................... 9 Introduction .............................................................................................................................. 11 1 Everyday rights struggles ............................................................................................... 11 2 In defense of a democratic account of human rights ...................................................... 17 3 Outline ........................................................................................................................... -
An Ethical Validity Claim for Discourse Ethics
ETHICAL VALIDITY: AN ETHICAL VALIDITY CLAIM FOR DISCOURSE ETHICS by JAMIE BURKE LINDSAY A dissertation submitted to the Graduate Faculty in Philosophy in partial fulfillment of the requirements for the degree of Doctor of Philosophy, The City University of New York 2020 i © 2019 JAMIE BURKE LINDSAY All Rights Reserved ii Ethical Validity: An Ethical Validity Claim for Discourse Ethics by Jamie Lindsay This manuscript has been read and accepted for the Graduate Faculty in Philosophy in satisfaction of the dissertation requirement for the degree of Doctor of Philosophy. _______________ ______________________________________ Date Omar Dabhour Chair of Examining Committee _______________ ______________________________________ Date Nickolas Pappas Executive Officer Supervisory Committee: Linda Martín Alcoff Frank M. Kirkland Jeffrey Flynn (Fordham University) THE CITY UNIVERSITY OF NEW YORK iii ABSTRACT Ethical Validity: An Ethical Validity Claim for Discourse Ethics By Jamie Burke Lindsay Advisor: Linda Martín Alcoff Discourse ethicists generally are anti-realists about moral rightness, in that the rightness of moral norms is a matter of discursive justification, and is not grounded in or by any objective feature of the world. Put differently, the position is that rightness is wholly constructed by our moral practices. Further, discourse ethics and liberal theories of justice more broadly generally rely on a distinction between goods that are generalizable, and goods that are in some way context-bound and particularistic. Jürgen Habermas’ discourse ethics makes the distinction wholly formal, abstaining from any theoretical commitment to which goods are generalizable and leaving this as a matter for discursive deliberation. Those goods that are discursively determined to be generalizable are the object of valid moral norms, and those that are not generally justifiable as goods involve at best ethical values. -
Frankfurt Goes Kantian – but How Does It Work?
This article from Netherlands Journal of Legal Philosophy is published by Eleven international publishing and made available to anonieme bezoeker Frankfurt Goes Kantian – But How Does It Work? Marcus Düwell 1 Introduction Rainer Forst gives discourse theory a turn in which the Kantian heritage is more strongly emphasized than with earlier authors of the so-called Frankfurt School, such as Adorno, Habermas or Honneth. Adorno’s relationship to Kant has always been ambivalent. On the one hand, he criticized Kant quite superficially for being un-historical, bourgeois or un-dialectical. On the other hand, there are numerous alliances between both authors on a deeper level. Thus, it will be difficult to make sense of Adorno’s criticisms of modern societies in Minima Moralia1 without some concept of morality in the Kantian tradition. Or Adorno’s ambivalent take on his‐ tory: on the one hand his writings seem to be driven by the conviction of the Dia‐ lectic of Enlightenment that history fails right from the beginning – which seems to presuppose metaphysical knowledge about the course of history. On the other hand, we find views about Utopia and reconciliation – particular in the Aesthetic Theory2 – where Adorno embodies an attitude regarding history which is more methodologically aligned with the Kantian critical project than with Hegelian knowledge about history. While uncovering Kantianism in Adorno requires some detective work, Apel and Habermas have always admitted their Kantian heritage frankly. However, they emphasized the necessity of transformation of classical philosophy,3 since the role of the subject would have to be reconsidered after the so-called ‘linguistic turn.’ The Frankfurt mantra since that time has been: if we have to see the subject as a result of structures of meaning that are developed in language (that means on a supra-individual level), then neither epistemic reliability nor the validity of our moral convictions could be justified in the subject, but must find its justifica‐ tion in relational, dialogical or intersubjective structures.