DOCSLIB.ORG

Reconstruction of Values and Morality in Global Times

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Reconstruction of Values and Morality in Global Times Cultural Heritage and Contemporary Change Series III, Asian Philosophical Studies, Volume 34 Reconstruction of Values and Morality in Global Times Chinese Philosophical Studies, XXXIV Edited by Liu Yong & Zhang Zhixiang The Council for Research in Values and Philosophy Copyright © 2018 by The Council for Research in Values and Philosophy Gibbons Hall B-20 620 Michigan Avenue, NE Washington, D.C. 20064 All rights reserved Printed in the United States of America Library of Congress Cataloging-in-Publication Names: Liu, Yong, 1958- editor. Title: Reconstruction of values and morality in global times / edited by Liu Yong, Zhang Zhixiang. Description: First edition. | Washington, DC : The Council for Research in Values and Philosophy, 2018. | Series: Cultural heritage and contemporary change series III. Asian philosophical studies ; Volume 34 | Series: Chinese philosophical studies ; XXXIV | Includes bibliographical references and index. Identifiers: LCCN 2018009470 | ISBN 9781565183278 (pbk. : alk. paper) Subjects: LCSH: Philosophy, Chinese--21st century. | Values. | Ethics. | Philosophy--History--21st century. Classification: LCC B5231 .R43 2018 | DDC 181/.11--dc23 LC record available at https://lccn.loc.gov/2018009470 Table of Contents Introduction 1 Liu Yong & Zhang Zhixiang 1. Confucian Altruism, Generosity and Justice: 13 A Response to Globalization Vincent Shen 2. On the New Features of Cultural Diversity and 29 the Building of a Value Consensus Xie Xiaojuan 3. Human Desire and International Global Capitalism: 41 Challenges and Opportunities Edward Alam 4. Freedom in the Core Values of Contemporary China 51 Yuan Jiuhong 5. Anti-Essentialism and Tathagatagarbha: A Parallel between 65 “Critical Buddhism” and Continental Philosophy Tu Xiaofei 6. The “Non Inscription” Phenomenon: A Modern Way 75 of Avoiding a Reconstruction of Values Alexandre Palma 7. Mutual Recognition and Modern State Governance 87 Tang Huiling 8. A Modern Approach to Morality and Values 93 in Times of Global Change Igor I. Kondrashin 9. Metaphysical Reflections in the Age of 115 Commercial Knowledge Production for Markets Edward Wamala iv Table of Contents 10. Advancing the Integration between Marxism and 123 the “Excellent” Traditional Chinese Culture Fang Guangshun 11. Is Freedom (Liberty) Always the Supreme Universal Value? 129 Xu Keqian 12. Spirituality: Role in Understanding Reality and 147 Shaping Values Dan Chițoiu 13. Human Comprehensive Development is 155 the Core Value of Socialism Wang Xiaohong 14. Reconstructing Values in Times of Radical Pluralism 163 Peter Jonkers 15. The Relevance of Love in the Era of Globalization: 177 A Multicultural Perspective Selecta Mishra 16. Relationship between Traditional Culture and 211 the Rule of Law in Core Socialist Values Wang Yonggui & Chen Yanqiu 17. Lei Feng’s “Spirit” from the Perspective of Citizenship 219 Shi Jiaxian & Zhang Changwei Index 227 Introduction LIU YONG & ZHANG ZHIXIANG Ethics and values are core components in the development of cultural traditions and a nation’s heritage. It is important to carry on and reconstruct these important components according to our changing times and circumstances. In the era of globalization, one indisputable and inevitable fact is that different cultures and civiliza- tions must interact and learn from each other in order to enrich and to be enriched through mutual understanding. This includes mutual recognition and mutual knowledge of ethics and values. This interaction requires open dialogue among scholars from different backgrounds and different countries. It explores how to build a common search and understanding based on mutual respect and consensus among different nations, cultures and peoples on the issue of ethics and values. Particularly, in the situation of today’s growing global crises we need to think together about the meaning of ethics and values, and even construct a new ethics and new values based on common concerns for human destiny, mutual care, and respect for the entire human community. This demands overcoming cultural arrogance and superiority in order to search for new mean- ings and aspirations for the future. Only then, might we have a chance to solve the global crisis of ethics and values through multicultural dialogue. The international academic conferences of “Reconstruction of Morality and Value Systems in the Time of Globalization” and “Value Conflict and Consensus in the Context of Cultural Diversity” were hosted by the Council for Research in Values and Philosophy and undertaken by Yangzhou University and Liaoning University from December 17 to 19, 2014. The delegates were from different countries of five continents, such as America, Canada, Holland, Portugal, Russia, Romania, Austria, China, India, Lebanon, and Uganda. They dis- cussed the topic of “Reconstruction of Morality and Value Systems in the Time of Globalization” from five aspects, Globalization and Tradi- tional Cultural Values, Cultural Traditional Values and Modernity, Cultural Values and Contemporary Society, Reconstruction of Morali- 2 Liu Yong & Zhang Zhixiang ty and Value Systems in a Multicultural Context and the Comparative Study of Morality and Value Systems. The aim of this conference was to clarify fundamental issues related to ethics and values in different cultures and circumstances, to study the main challenges facing the era of globalization, to learn the latest achievements of international academic research, to promote cultural exchanges and cooperation among scholars from different disciplines and to encourage young scholars to go deeper into these core issues in order to improve academic standards and capabilities. Globalization and Traditional Cultural Values Vincent Shen, professor of philosophy at the University of Toron- to, analyzes traditional cultural values in the process of globalization from the angle of Confucian altruism, generosity and justice. Con- fucian “strangification” (waitui), in the sense of reaching out from oneself to other people (tui ji ji ren) and “he who practices shu knows how to strangify” (shu zhe shan tui) is a possible strategy for com- munication among different civilizations. In Chinese, the etymologi- cal meaning of this is the act of going outside of oneself to meet multiple others, or going beyond that with which one is familiar to strangeness, to many strangers. Three types of strangification are dis- cussed here: linguistic, pragmatic and ontological. The virtues of being able to step out of one’s self-enclosure and be generous to many others are the most essential in the process of globalization. In Con- fucianism, shu could be seen as such a basic virtue. With shu, one extends one’s existence to even larger circles. It is the act of always going beyond oneself to many others: from self to family, from family to community, from community to the state, and from the state to all under heaven. In the global times, the original generosity implied by ren and shu should be seen as the conditio sine qua non of all reciprocal relationships. From ren, Confucius derived yi, rightness; from yi, Confucius derived li, the ritual or proprieties. In Confucian terms, the concept of distributional justice is based on the moral righteousness, which comes from ren. When the reciprocal relationships, developed from ren, are extended, by the strangification of shu, justice can be realized. Introduction 3 Xie Xiaojuan of Liaoning University, China, discusses the new features of cultural diversity and the building of value consensus. Cultural diversity is a basic form of existence of human civilization and the motivation for progress in human society. Contemporary cul- tural exchanges present new features along with the emergence of globalization and the Internet. Globalization has brought world cultures more closely together, both in exchanges and collisions. The internet makes all kinds of cultural transfers faster, achieving instant sharing of cultural products. Because of this, the impact of culture on all levels of society is more prominent, and beliefs, customs, morals and ideas are all affected thereby. Facing the coexistence of cultural diversity, conflict has intensified. Internal conflict is usually between different values and paths of development. Meanwhile, different countries are facing common tasks and problems so that the value consensus becomes more possible. Therefore, from a cultural per- spective, we should break the thinking mode of binary opposition, construct equal dialogue and communication mechanisms, and adopt cultural exchange activities that build a value consensus so as to advance human civilization. Edward Alam, professor at Notre Dame University in Lebanon, analyzes the challenges and opportunities from the angle of human desire and international global capitalism. Drawing upon both ancient and modern philosophical insights into human nature and desire, he argues that it is necessary to curb the tide of international global capitalism and its corresponding industries by means of structurally channeling human desire beginning with early childhood education and the family value towards what Aristotle would call the transcendentals of being and “the good life.” This calls for deep philosophical reflection on the categories of imitation and desire which presuppose and are presupposed by the mystery of human freedom. Such reflection can help to re-build the structures which will allow this channeling to take place. Yuan Jiuhong of Southeast University, China, discusses the idea of freedom as a socialist
Load more

Recommended publications
  • Clara Wing-Chung Ho FUSHI
    Clara Wing-chung Ho FUSHI: THE SECOND SEX AND THE THIRD SEX IN TRADITIONAL CHINA* A Double Meaning of Fushi If we borrow the Western concept to describe women as the second sex in Chinese history,1 then eunuchs could certainly be understood as the third sex.2 The third sex was an artificial one. It was the first sex, male, aiming to ensure the chastity of the second sex, who created a third sex. In imperial families, castration of male attendants made it possible to prevent palace * The author gratefully acknowledges Professor Kwai-cheung Lo, who read the first draft of this article and offered many valuable comments. An earlier version of this article was presented at the workshop “The Future of Chinese Gender Studies in Europe, Asia and the United States” held in Luxembourg, June 24-26, 2005. The author also acknowledges all the constructive comments and suggestions given by the workshop participants, Professors Harriet Zurndorfer and Angela Ki Che Leung in particular. The author is also grateful to Professor Paolo Santan- gelo and Dr. Donatella Guida for their editorial assistance. The shortcomings of the final ver- sion are, of course, the author’s own. 1 Simone de Beauvior’s (1908-1986) Le Deuxième Sexe (The Second Sex) was first published in French in 1949. Employing biological, psychological and historical analysis, it explains how the men-women relation was compared to the master-slave relation. The book was soon trans- lated into many languages and became a major and well-known reference on gender studies in the second half of the 20th century.
    [Show full text]
  • Hegel's Apocrypha
    Chapter 3 Hegel’s Apocrypha 1 A Rediscovery The term Jugendschriften—writings of youth, is used to refer to a series of texts and fragments produced during Hegel’s years as student and private tutor from the period 1793 to 1800 which he did not himself publish. In 1801 Hegel moved to Jena with the help of Schelling, published his first book, took his habilitation and began his academic career. The Jugendschriften were first published by Hermann Nohl in 1907.1 Nohl was a student of Wilhelm Dilthey (1833–1911), the advocate of the philosophy of life and of hermeneutics, who is also important as one of the founders of historicism. Dilthey himself held the view that a phi- losophy is best described in terms of the history of its development and hence that the biography of a philosopher is often the key to his philosophy. In 1905 he published a work with the title Die Jugendgeschichte Hegels—The history of the young Hegel,2 which was based on the documents in the Royal Prussian Library in Berlin that Nohl published two years later. Dilthey’s concern with Hegel’s early works was thoroughly determined by his own philosophy. For instance, he found that Hegel’s interest in the importance of biography to his- tory was comparable to his own. Hegel had written a Life of Jesus, which means that Hegel tried, just as Dilthey did in the history of philosophy, to consider Jesus Christ not as a dogmatic ‘object’ of theology, but historically, as a matter for historical investigation.
    [Show full text]
  • Post-Continental Philosophy: Its Definition, Contours, and Fundamental Sources
    Post-continental Philosophy: Its Definition, Contours, and Fundamental Sources NELSON MALDONADO-TORRES It is no accident that the global geographical framework in use today is essentially a cartographic celebration of European power. After centuries of imperialism, the presumptions of a worldview of a once-dominant metropole has become part of the intellectual furniture of the world…. Metageography matters, and the attempt to engage it critically has only begun. Martin W. Lewis and Kären W. Wigen, The Myth of Continents.1 or several decades now the contours of legitimate philosophy have been drawn by advocates of F so-called analytic and continental philosophies. Analytic philosophy is often referred to as a style of thinking centered on the question of whether something is true, rather than, as continental philosophy, on the multiple factors that constitute meaning.2 Analytic philosophy is also said to be closer to the sciences, while continental philosophy has more affinity with the humanities.3 One of the reasons for this lies in that while analytic philosophy tends to dismiss history from its reflections, continental philosophy typically emphasizes the relevance of time, tradition, lived experience, and/or social context. Fortunately, this situation is slowly but gradually changing today. A variety of intellectuals are defying the rigid boundaries of these fields. Some of the most notable are Afro- American, Afro-Caribbean, and Latina/o scholars using the arsenal of these bodies of thought to analyze and interpret problems related to colonialism, racism, and sexism in the contemporary world.4 These challenges demand a critical analysis of the possibilities and limits of change within the main coordinates of these different styles or forms of philosophizing.
    [Show full text]
  • Jürgen Habermas and the Third Reich Max Schiller Claremont Mckenna College
    Claremont Colleges Scholarship @ Claremont CMC Senior Theses CMC Student Scholarship 2012 Jürgen Habermas and the Third Reich Max Schiller Claremont McKenna College Recommended Citation Schiller, Max, "Jürgen Habermas and the Third Reich" (2012). CMC Senior Theses. Paper 358. http://scholarship.claremont.edu/cmc_theses/358 This Open Access Senior Thesis is brought to you by Scholarship@Claremont. It has been accepted for inclusion in this collection by an authorized administrator. For more information, please contact [email protected]. Introduction The formation and subsequent actions of the Nazi government left a devastating and indelible impact on Europe and the world. In the midst of general technological and social progress that has occurred in Europe since the Enlightenment, the Nazis represent one of the greatest social regressions that has occurred in the modern world. Despite the development of a generally more humanitarian and socially progressive conditions in the western world over the past several hundred years, the Nazis instigated one of the most diabolic and genocidal programs known to man. And they did so using modern technologies in an expression of what historian Jeffrey Herf calls “reactionary modernism.” The idea, according to Herf is that, “Before and after the Nazi seizure of power, an important current within conservative and subsequently Nazi ideology was a reconciliation between the antimodernist, romantic, and irrantionalist ideas present in German nationalism and the most obvious manifestation of means ...modern technology.” 1 Nazi crimes were so extreme and barbaric precisely because they incorporated modern technologies into a process that violated modern ethical standards. Nazi crimes in the context of contemporary notions of ethics are almost inconceivable.
    [Show full text]
  • The Oxford Handbook of Philosophy of Social Science
    c hapter 16 MODELS OF CULTURE Mark Risjord 16.1. Introduction Th e concept of culture is one of anthropology’s most signifi cant contributions to contemporary thought. What might be now called a “classical” conception of cul- ture developed in the mid-twentieth century. It treated cultures as homogeneous and systematic entities, something shared by individuals within a given social group. Descriptions of culture were thought to be abstracted from individual ac- tions, and appeal to culture was taken as explanatory, both of patterns of action within social groups and of diff erences among groups. Th e culture concept infl u- enced philosophers of language who relied on the idea that linguistic communities have relatively clear boundaries. Philosophical work on language and meaning, in turn, infl uenced both the anthropologists who developed the classical conception and their critics. Contemporary anthropological models of culture continue to be infl uenced by, and have deep relevance for, philosophical understanding of language, thought, and human nature. While the anthropological concept of culture is little more than one hun- dred years old, there have been many ways of conceptualizing it. In a famous survey, Alfred Kroeber and Clyde Kluckhohn ([1952] 1963 ) identifi ed 164 defi ni- tions of culture. At the risk of losing some of the texture of anthropological thought, this chapter will sort these defi nitions into a much smaller number of models. Th e earliest models treated cultures as collections of traits: a grab bag of ideas, material objects, habits, and texts. By the middle of the twentieth century, one of the dominant models came to emphasize norms, values, and beliefs as the central elements of culture, and this semiotic model is probably the notion most familiar to nonanthropologists.
    [Show full text]
  • Philosophy Emerging from Culture
    Cultural Heritage and Contemporary Change Series I. Culture and Values, Volume 42 General Editor: George F. McLean Associate General Editor: William Sweet Philosophy Emerging from Culture Edited by William Sweet George F. McLean Oliva Blanchette Wonbin Park The Council for Research in Values and Philosophy Copyright © 2013 by The Council for Research in Values and Philosophy Box 261 Cardinal Station Washington, D.C. 20064 All rights reserved Printed in the United States of America Library of Congress Cataloging-in-Publication Philosophy emerging from culture / edited by William Sweet, George F. McLean, Oliva Blanchette. -- 1st [edition]. pages cm. -- (Cultural heritage and contemporary change. Series I, Culture and values ; Volume 42) 1. Philosophy and civilization. 2. Philosophy. 3. Culture. I. Sweet, William, editor of compilation. B59.P57 2013 2013015164 100--dc23 CIP ISBN 978-1-56518-285-1 (pbk.) TABLE OF CONTENTS Introduction: Philosophy Emerging From Culture 1 William Sweet and George F. McLean Part I: The Dynamics of Change Chapter I. What Remains of Modernity? Philosophy and 25 Culture in the Transition to a Global Era William Sweet Chapter II. Principles of Western Bioethics and 43 the HIV/AIDS Epidemic in Africa Workineh Kelbessa Chapter III. Rationality in Islamic Peripatetic and 71 Enlightenment Philosophies Sayyed Hassan Houssaini Chapter IV. Theanthropy and Culture According to Karol Wojtyla 87 Andrew N. Woznicki Chapter V. Al-Fārābī’s Approach to Aristotle’s Eudaimonia 99 Mostafa Younesie Part II: The Nature of Culture and its Potential as a Philosophical Source Chapter VI. A Realistic Interpretation of Culture 121 Jeu-Jenq Yuann Chapter VII. Rehabilitating Value: Questions of 145 Meaning and Adequacy Karim Crow Chapter VIII.
    [Show full text]
  • APA NEWSLETTER on Asian and Asian-American Philosophers and Philosophies
    NEWSLETTER | The American Philosophical Association Asian and Asian-American Philosophers and Philosophies SPRING 2020 VOLUME 19 | NUMBER 2 FROM THE GUEST EDITOR Ben Hammer The Timeliness of Translating Chinese Philosophy: An Introduction to the APA Newsletter Special Issue on Translating Chinese Philosophy ARTICLES Roger T. Ames Preparing a New Sourcebook in Classical Confucian Philosophy Tian Chenshan The Impossibility of Literal Translation of Chinese Philosophical Texts into English Dimitra Amarantidou, Daniel Sarafinas, and Paul J. D’Ambrosio Translating Today’s Chinese Masters Edward L. Shaughnessy Three Thoughts on Translating Classical Chinese Philosophical Texts Carl Gene Fordham Introducing Premodern Text Translation: A New Field at the Crossroads of Sinology and Translation Studies SUBMISSION GUIDELINES AND INFORMATION VOLUME 19 | NUMBER 2 SPRING 2020 © 2020 BY THE AMERICAN PHILOSOPHICAL ASSOCIATION ISSN 2155-9708 APA NEWSLETTER ON Asian and Asian-American Philosophers and Philosophies BEN HAMMER, GUEST EDITOR VOLUME 19 | NUMBER 2 | SPRING 2020 Since most of us reading this newsletter have at least a FROM THE GUEST EDITOR vague idea of what Western philosophy is, we must understand that to then learn Chinese philosophy is truly The Timeliness of Translating Chinese to reinvent the wheel. It is necessary to start from the most basic notions of what philosophy is to be able to understand Philosophy: An Introduction to the APA what Chinese philosophy is. Newsletter Special Issue on Translating In the West, religion is religion and philosophy is Chinese Philosophy philosophy. In China, this line does not exist. For China and its close East Asian neighbors, Confucianism has guided Ben Hammer the social and spiritual lives of people for thousands of EDITOR, JOURNAL OF CHINESE HUMANITIES years in the same way the Judeo-Christian tradition has [email protected] guided people in the West.
    [Show full text]
  • Book Review: Gadamer's Ethics of Play: Hermeneutics and the Other
    Eastern Illinois University The Keep Faculty Research and Creative Activity Kinesiology, Sport & Recreation January 2013 Book Review: Gadamer’s Ethics of Play: Hermeneutics and the Other Chad R. Carlson Eastern Illinois University, [email protected] Follow this and additional works at: https://thekeep.eiu.edu/kss_fac Part of the Kinesiology Commons Recommended Citation Carlson, Chad R., "Book Review: Gadamer’s Ethics of Play: Hermeneutics and the Other" (2013). Faculty Research and Creative Activity. 19. https://thekeep.eiu.edu/kss_fac/19 This Article is brought to you for free and open access by the Kinesiology, Sport & Recreation at The Keep. It has been accepted for inclusion in Faculty Research and Creative Activity by an authorized administrator of The Keep. For more information, please contact [email protected]. BOOK REVIEW Chad Carlson Eastern Illinois University Gadamer’s ethics of play: Hermeneutics and the other, by Monica Vilhauer, Lanham, MD, Lexington Books, 2010, 166 pp., £37 (hardback), ISBN 978-0739139141 As a naıve graduate student, I remember signing up for a course in the Philosophy Department entitled, ‘Art and Truth’. Although I was studying sport and play in a different department, I was intrigued by the title – art seemed closely related to play and sport in the landscape of human experiences. Further, the course was offered at a convenient time and it fulfilled a deficiency I had toward graduation. Unfortunately, I had no idea what I was getting into. The course readings, which included Martin Heidegger, Friedrich Nietzsche, Maurice Merleau- Ponty, Jacques Derrida, Jurgen Habermas, and, most prominently, Hans-Georg Gadamer, seemed so dense that they necessitated long hours of introduction and prior training that I did not have.
    [Show full text]
  • Analytic and Continental Philosophy, Science, and Global Philosophy
    CHAPTER SIX ANALYTIC AND CONTINENTAL PHILOSOPHY, SCIENCE, AND GLOBAL PHILOSOPHY Richard Tieszen There are many references in the philosophical literature to the division between analytic and Continental philosophy but it is not easy to provide a simple formulation of what it is that distinguishes these approaches to or styles of philosophy. There have been significant subdivisions within what has been considered analytic philosophy, such as that between for- mal philosophy, ordinary language philosophy, and conceptual analysis, and there have of course also been many variations within the general grouping of Continental philosophy, extending from eidetic phenomenol- ogy, existential phenomenology, existentialism, structuralism and semiot- ics, and neo-Freudian analysis to deconstruction. Philosophers who have written about the split between the analytic and Continental traditions have often focused on the work of particular figures who seem to embody much of what is involved in the division. In The Origins of Analytic Philoso- phy, for example, Michael Dummett looks to Frege and Husserl and holds that Frege took a turn into the philosophy of language but that Husserl did not, thus initiating a split in modern philosophy. Michael Friedman, to take another example, writes a book entitled A Parting of the Ways in which he focuses on Carnap, Cassirer, and Heidegger. Over the years I have heard or read a host of characterizations of the two traditions, such as the following: Analytic philosophy strives for clarity, exactness, precision and Continental philosophy does not. Con- tinental philosophy instead tends toward the use of poetic or dramatic language. The methodology of analytic philosophy is argumentation while Continental philosophy, if it has a methodology at all, is concerned with description or narrative or literary quality.
    [Show full text]
  • Simmel Studies
    Document généré le 2 oct. 2021 03:11 Simmel Studies Philosophy, Cultural Philosophy and Sociology Patrick Watier, Matthieu Amat et Emanuela Mora Georg Simmel's Living Heritage Résumé de l'article Volume 22, numéro 1, 2018 Every sociology rests on representations that are not explicitly thematised, and are in concordance with an atmosphere and cultural formations. These URI : https://id.erudit.org/iderudit/1051008ar representations correspond to what Panofsky called a mental habit. which is DOI : https://doi.org/10.7202/1051008ar transferable from one field of activity or thought to another. The essay shows how both the themes of individuality and of Bildung play back on G. Simmel's Aller au sommaire du numéro conception and place of the "social" and, consequently, on his sociological view. Éditeur(s) Georg Simmel Gesellschaft ISSN 1616-2552 (imprimé) 2512-1022 (numérique) Découvrir la revue Citer cet article Watier, P., Amat, M. & Mora, E. (2018). Philosophy, Cultural Philosophy and Sociology. Simmel Studies, 22(1), 97–134. https://doi.org/10.7202/1051008ar Copyright © Patrick Watier, Matthieu Amat and Emanuela Mora, 2018 Ce document est protégé par la loi sur le droit d’auteur. L’utilisation des services d’Érudit (y compris la reproduction) est assujettie à sa politique d’utilisation que vous pouvez consulter en ligne. https://apropos.erudit.org/fr/usagers/politique-dutilisation/ Cet article est diffusé et préservé par Érudit. Érudit est un consortium interuniversitaire sans but lucratif composé de l’Université de Montréal, l’Université Laval et l’Université du Québec à Montréal. Il a pour mission la promotion et la valorisation de la recherche.
    [Show full text]
  • Hermeneutical Phenomenology and the Philosophy of Science Patrick A
    Fordham University Masthead Logo DigitalResearch@Fordham Hermeneutic and Phenomenological Philosophies Research Resources of Science 1991 Hermeneutical Phenomenology and the Philosophy of Science Patrick A. Heelan Georgetown University, [email protected] Follow this and additional works at: https://fordham.bepress.com/phil_research Part of the Continental Philosophy Commons, and the Philosophy of Science Commons Recommended Citation Heelan, Patrick A., "Hermeneutical Phenomenology and the Philosophy of Science" (1991). Research Resources. 11. https://fordham.bepress.com/phil_research/11 This Article is brought to you for free and open access by the Hermeneutic and Phenomenological Philosophies of Science at DigitalResearch@Fordham. It has been accepted for inclusion in Research Resources by an authorized administrator of DigitalResearch@Fordham. For more information, please contact [email protected]. Hermeneutical Phenomenology and the Philosophy of Science Heelan, Patrick, “Hermeneutical Phenomenology and the Philosophy of Science,” in Silverman, Hugh (ed.), Gadamer and Hermeneutics: Science, Culture, and Literature, (New York: Routledge, 1991). pp. 213-228 HERMENEUTICAL PHENOMENOLOGY AND THE PHILOSOPHY OF SCIENCE PATRICK A. HEELAN PART I: Continental and Analytic Philosophy of Science Compared The two most characteristic interests of continental philosophy1 are (1) its preoccupation with the problem of the “constitution” of knowledge, and (2) the effect of the historical and cultural world context of science on the “social constitution” of scientific knowledge. Such constitution is “hermeneutical,” when it essentially involves language, natural and artifactual symbols, and historical communities of interpreters. Continental philosophy from the start sees science as an institution in a cultural, historical, and hermeneutical setting. The domain of its discourse is values, subjectivity, Life Worlds, history, and society, as these affect the constitution of scientific knowledge.
    [Show full text]
  • Husserl's Position Between Dilthey and the Windelband-Rickert School of Neo-Kantianism John E
    Sacred Heart University DigitalCommons@SHU Philosophy, Theology and Religious Studies Faculty Philosophy, Theology and Religious Studies Publications 4-1988 Husserl's Position Between Dilthey and the Windelband-Rickert School of Neo-Kantianism John E. Jalbert Sacred Heart University Follow this and additional works at: http://digitalcommons.sacredheart.edu/rel_fac Part of the Philosophy of Mind Commons, and the Philosophy of Science Commons Recommended Citation Jalbert, John E. "Husserl's Position Between Dilthey and the Windelband-Rickert School of Neo-Kantianism." Journal of the History of Philosophy 26.2 (1988): 279-296. This Article is brought to you for free and open access by the Philosophy, Theology and Religious Studies at DigitalCommons@SHU. It has been accepted for inclusion in Philosophy, Theology and Religious Studies Faculty Publications by an authorized administrator of DigitalCommons@SHU. For more information, please contact [email protected]. +XVVHUO V3RVLWLRQ%HWZHHQ'LOWKH\DQGWKH:LQGHOEDQG5LFNHUW 6FKRRORI1HR.DQWLDQLVP John E. Jalbert Journal of the History of Philosophy, Volume 26, Number 2, April 1988, pp. 279-296 (Article) 3XEOLVKHGE\7KH-RKQV+RSNLQV8QLYHUVLW\3UHVV DOI: 10.1353/hph.1988.0045 For additional information about this article http://muse.jhu.edu/journals/hph/summary/v026/26.2jalbert.html Access provided by Sacred Heart University (5 Dec 2014 12:35 GMT) Husserl's Position Between Dilthey and the Windelband- Rickert School of Neo- Kanuamsm JOHN E. JALBERT THE CONTROVERSY AND DEBATE over the character of the relationship between the natural and human sciences (Natur- und Geisteswissenschaflen) became a central theme for philosophical reflection largely through the efforts of theo- rists such as Wilhelm Dilthey and the two principal representatives of the Baden School of Neo-Kantians, Wilhelm Windelband and Heinrich Rickert.~ These turn of the century theorists are major figures in this philosophical arena, but they are by no means the only participants in the effort to grapple with this issue.
    [Show full text]