Can We Have a 'Second Spring'
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How Philosophers Rise and Empires Fall in the Work of Leo Strauss
City University of New York (CUNY) CUNY Academic Works All Dissertations, Theses, and Capstone Projects Dissertations, Theses, and Capstone Projects 2-2019 Ungodly Freedom: How Philosophers Rise and Empires Fall in the Work of Leo Strauss Eli Karetny The Graduate Center, City University of New York How does access to this work benefit ou?y Let us know! More information about this work at: https://academicworks.cuny.edu/gc_etds/2819 Discover additional works at: https://academicworks.cuny.edu This work is made publicly available by the City University of New York (CUNY). Contact: [email protected] UNGODLY FREEDOM: HOW PHILOSOPHERS RISE AND EMPIRES FALL IN THE WORK OF LEO STRAUSS by Eli Karetny A dissertation submitted to the Graduate Faculty in Political Science in partial fulfillment of the requirements for the degree of Doctor of Philosophy, The City University of New York 2019 © 2018 Eli Karetny All Rights Reserved ii This manuscript has been read and accepted for the Graduate Faculty in Political Science in satisfaction of the dissertation requirement for the degree of Doctor of Philosophy. PROFESSOR COREY ROBIN _________________ ____________________________________ Date Committee Chair _______________ PROFESSOR ALYSON COLE Date ____________________________________ Executive Officer Supervisory Committee: Corey Robin Alyson Cole Carol Gould THE CITY UNIVERSITY OF NEW YORK iii Abstract UNGODLY FREEDOM: HOW PHILOSOPHERS RISE AND EMPIRES FALL IN THE WORK OF LEO STRAUSS by Eli Karetny Advisor: Professor Corey Robin This dissertation argues that to fully understand the work of Leo Strauss, scholars must look beyond the Platonic and Machiavellian elements in Strauss and explore how Nietzsche’s ideas about nihilism, the will to power, the eternal return, and the ubermensch influence Strauss’s critique of modernity, his understanding of the relationship between philosophy and politics, and his redefinition of the philosopher as a prophetic lawgiver. -
Moral Relativism and Human Rights
Buffalo Human Rights Law Review Volume 13 Article 6 9-1-2007 Moral Relativism and Human Rights Torben Spaak Uppsala University Follow this and additional works at: https://digitalcommons.law.buffalo.edu/bhrlr Part of the Comparative and Foreign Law Commons, and the Human Rights Law Commons Recommended Citation Torben Spaak, Moral Relativism and Human Rights, 13 Buff. Hum. Rts. L. Rev. 73 (2007). Available at: https://digitalcommons.law.buffalo.edu/bhrlr/vol13/iss1/6 This Article is brought to you for free and open access by the Law Journals at Digital Commons @ University at Buffalo School of Law. It has been accepted for inclusion in Buffalo Human Rights Law Review by an authorized editor of Digital Commons @ University at Buffalo School of Law. For more information, please contact [email protected]. Moral Relativism and Human Rights Torben Spaak* 1. INTRODUCTION Politicians, human rights activists, scholars, and others disagree about whether human rights are universally true or valid or only true or valid relative to a given culture.1 Jack Donnelly, for example, defends (what he refers to as) the moral universality of human rights: If human rights are the rights one has simply because one is a human being, as they are usually thought to be, then they are held "universally," by all human beings. They also hold "universally" against all other persons and institutions. As the highest moral rights, they regulate the fundamental structures and practices of political life, and in ordinary cir- cumstances they take priority over other moral, legal, and political claims. These distinctions encompass what I call 2 the moral universality of human rights. -
Moral Relativism
City University of New York (CUNY) CUNY Academic Works Publications and Research New York City College of Technology 2020 The Incoherence of Moral Relativism Carlo Alvaro CUNY New York City College of Technology How does access to this work benefit ou?y Let us know! More information about this work at: https://academicworks.cuny.edu/ny_pubs/583 Discover additional works at: https://academicworks.cuny.edu This work is made publicly available by the City University of New York (CUNY). Contact: [email protected] 1 The Incoherence of Moral Relativism Abstract This paper is a response to Park Seungbae’s article, “Defence of Cultural Relativism”. Some of the typical criticisms of moral relativism are the following: moral relativism is erroneously committed to the principle of tolerance, which is a universal principle; there are a number of objective moral rules; a moral relativist must admit that Hitler was right, which is absurd; a moral relativist must deny, in the face of evidence, that moral progress is possible; and, since every individual belongs to multiple cultures at once, the concept of moral relativism is vague. Park argues that such contentions do not affect moral relativism and that the moral relativist may respond that the value of tolerance, Hitler’s actions, and the concept of culture are themselves relative. In what follows, I show that Park’s adroit strategy is unsuccessful. Consequently, moral relativism is incoherent. Keywords: Moral relativism; moral absolutism; objectivity; tolerance; moral progress 2 The Incoherence of Moral Relativism Moral relativism is a meta-ethical theory according to which moral values and duties are relative to a culture and do not exist independently of a culture. -
Moral Relativism and Chinese Philosophy
1 Introduction Yong Huang and Yang Xiao It is only quite recently that moral relativism has become a central topic among moral philosophers. About thirty years ago, in 1979, Philippa Foot had the following to say: Because moral relativism is “one of those natural philosophical thoughts . one might therefore expect that mor- al relativism would be a central topic among those discussed in classes and in the journals. Surprisingly, however, the truth has for long been quite otherwise. Many recent books on moral philosophy ignore the problem or give it perfunctory treatment, and it is only in the last two or three years that strong, interesting articles have begun to appear in print” (Foot 2002, 20). In 1984, David Wong’s Moral Relativity, the first book-length study of moral relativism appeared (Wong 1984). Since then, there have been many books and journal articles on the topic.1 It is a significant fact that, in contrast to most of the people who have aimed at establishing its falsity, Wong is among a handful of contemporary philosophers in the English-speaking world who are willing to defend certain forms of relativism.2 In his second book on moral relativism, Natural Moralities: A Defense of Pluralistic Relativism (Wong 2006), which is the focus of this edited volume, Wong gives new arguments for an ambitious, sophisti- cated, and original version of moral relativism, which was first sketched out in his 1984 book. As one of the reviewers remarks, Wong’s new book is “the most systematic and persuasive defense of moral relativism that has yet been written” (Gowans 2007). -
Malebranche's Augustinianism and the Mind's Perfection
University of Pennsylvania ScholarlyCommons Publicly Accessible Penn Dissertations Spring 2010 Malebranche's Augustinianism and the Mind's Perfection Jason Skirry University of Pennsylvania, [email protected] Follow this and additional works at: https://repository.upenn.edu/edissertations Part of the History of Philosophy Commons Recommended Citation Skirry, Jason, "Malebranche's Augustinianism and the Mind's Perfection" (2010). Publicly Accessible Penn Dissertations. 179. https://repository.upenn.edu/edissertations/179 This paper is posted at ScholarlyCommons. https://repository.upenn.edu/edissertations/179 For more information, please contact [email protected]. Malebranche's Augustinianism and the Mind's Perfection Abstract This dissertation presents a unified interpretation of Malebranche’s philosophical system that is based on his Augustinian theory of the mind’s perfection, which consists in maximizing the mind’s ability to successfully access, comprehend, and follow God’s Order through practices that purify and cognitively enhance the mind’s attention. I argue that the mind’s perfection figures centrally in Malebranche’s philosophy and is the main hub that connects and reconciles the three fundamental principles of his system, namely, his occasionalism, divine illumination, and freedom. To demonstrate this, I first present, in chapter one, Malebranche’s philosophy within the historical and intellectual context of his membership in the French Oratory, arguing that the Oratory’s particular brand of Augustinianism, initiated by Cardinal Bérulle and propagated by Oratorians such as Andre Martin, is at the core of his philosophy and informs his theory of perfection. Next, in chapter two, I explicate Augustine’s own theory of perfection in order to provide an outline, and a basis of comparison, for Malebranche’s own theory of perfection. -
(3 Credit Hours) Course Description: a Study of the Moral Principl
PHILIOSOPHY 320 ETHICS BULLETIN INFORMATION PHIL 320 - Ethics (3 credit hours) Course Description: A study of the moral principles of conduct and the basic concepts underlying these principles, such as good, evil, right, wrong, justice, value, duty, and obligation. The ethical works of influential philosophers are analyzed in terms of these concepts. SAMPLE COURSE OVERVIEW We will discuss central questions in the study of ethics. These questions include: What ought we to do? What is of value in our lives? What kind of person should I be? Are there moral facts, and if so, what are they and how do we know about them? If not, what else might ground ethical or moral thinking? To help us with these questions, we will analyze competing moral theories. Along the way we will grapple with some examples of their application, both as thought-experiments and to real-world issues. ITEMIZED LEARNING OUTCOMES Upon successful completion of Philosophy 320, students will be able to: 1. Think carefully and systematically about questions of right and wrong action 2. Identify values, the role they have in our lives and in moral theory, and their possible sources 3. Demonstrate an understanding of the importance of values, ethics, and social Responsibility for the self and for contemporary society 4. Reflect on how values shape personal and community ethics and decision-making 5. Present arguments in support of moral claims, both orally and in writing SAMPLE REQUIRED TEXTS/SUGGESTED READINGS/MATERIALS 1. Grounding for the Metaphysics of Morals by Immanuel Kant (Pub: Hackett. ISBN: 0-87220-166-X) 2. -
Thomas Aquinas' Metaphysics of Creatio Ex Nihilo
Studia Gilsoniana 5:1 (January–March 2016): 217–268 | ISSN 2300–0066 Andrzej Maryniarczyk, S.D.B. John Paul II Catholic University of Lublin Poland PHILOSOPHICAL CREATIONISM: THOMAS AQUINAS’ METAPHYSICS OF CREATIO EX NIHILO In keeping with the prevalent philosophical tradition, all philoso- phers, beginning with the pre-Socratics, through Plato and Aristotle, and up to Thomas Aquinas, accepted as a certain that the world as a whole existed eternally. They supposed that only the shapes of particu- lar things underwent transformation. The foundation for the eternity of the world was the indestructible and eternal primal building material of the world, a material that existed in the form of primordial material elements (the Ionians), in the form of ideas (Plato), or in the form of matter, eternal motion, and the first heavens (Aristotle). It is not strange then that calling this view into question by Tho- mas Aquinas was a revolutionary move which became a turning point in the interpretation of reality as a whole. The revolutionary character of Thomas’ approach was expressed in his perception of the fact that the world was contingent. The truth that the world as a whole and eve- rything that exists in the world does not possess in itself the reason for its existence slowly began to sink into the consciousness of philoso- phers. Everything that is exists, as it were, on credit. Hence the world and particular things require for the explanation of their reason for be- ing the discovery of a more universal cause than is the cause of motion. This article is a revised and improved version of its first edition: Andrzej Maryniarczyk SDB, The Realistic Interpretation of Reality. -
Responding to Relativism with Logic and Love by Edward Sri Discussion Guide
Who Am I To Judge: Responding to Relativism with Logic and Love by Edward Sri Discussion Guide Part One The Challenge Relativism is the idea that there is no truth, that each individual decides for himself what is true and what is right and wrong. Pope Benedict states that “Having a clear faith based on the Creed of the Church is often labeled as fundamentalism.” He further states, “We are building a dictatorship of relativism that does not recognize anything as definitive…” 1. Have you ever felt afraid to bring up a moral topic or talk about a moral issue with your friends or family? Clashing World views Relativism thrives because Christians have not done a good job of explaining the Christian moral vision. We have left people with the impression that morality is just about random rules. 2. Why is it illogical for relativists to say there is no truth? Part Two A New Vision The Greek philosophers believed that practically every moment is an ethical moment because ethics is fundamentally about a person’s character. In other words, our individual choices really do matter; they lead us in one direction or another. 3. Using the funeral example mentioned in this chapter, which qualities do you want to be remembered for most? What does this tell us about what’s most important in life and the kind of life you want to live? Friendship & Virtue Catholicism defines virtue as “a habitual and firm disposition to do good.” The virtuous person does good easily, consistently, and joyfully. When we fail to be the best we can be, we have a negative impact on the people God has placed in our lives. -
What Is Everyday Courage?
CHAPTER 1 What Is Everyday Courage? The courage of life is often a less dramatic spectacle than the courage of a final moment, but it is no less than a magnificent mixture of triumph and tragedy. People do what they must—in spite of personal consequences, in spite of obstacles and dangers and pressures—and that is the basis of all human morality. —John F. Kennedy The Evolution of Courage Early Greek philosophers, Plato, Aristotle, and Socrates, participated in spirited debates about the definition of courage. They were in agreement that courage was one of four virtues. The four virtues are prudence, justice, temperance, and courage. Aristotle is credited with saying that courage is the first of all virtues. It makes all other virtues possible. It was Socrates who asked, “What is courage?” He spent many hours with his students attempting to discover the answer to this question. Plato’s ideas about courage, found throughout his writings, liken courage to a kind of perseverance. He took into account and considered how cour- age related to everyday common activities such as facing sickness, poverty, pains, and fears. Aristotle’s definition of courage was focused on physical 9 courage, the courage of soldiers on the battlefield or the courage of men in defense of their families, and the role they play in keeping the polis, or city, safe. Aristotle’s conception of courage was that courage as well as the other virtues represented a system of means between extremes. With courage, the two extremes were cowardice and rashness. A coward runs away in the face of danger, as opposed to the extreme of rashness, which is when a person faces danger in a careless or foolish manner. -
Just War? Moral Soldiers?
SUBSCRIBE NOW AND RECEIVE CRISIS AND LEVIATHAN* FREE! “The Independent Review does not accept “The Independent Review is pronouncements of government officials nor the excellent.” conventional wisdom at face value.” —GARY BECKER, Noble Laureate —JOHN R. MACARTHUR, Publisher, Harper’s in Economic Sciences Subscribe to The Independent Review and receive a free book of your choice* such as the 25th Anniversary Edition of Crisis and Leviathan: Critical Episodes in the Growth of American Government, by Founding Editor Robert Higgs. This quarterly journal, guided by co-editors Christopher J. Coyne, and Michael C. Munger, and Robert M. Whaples offers leading-edge insights on today’s most critical issues in economics, healthcare, education, law, history, political science, philosophy, and sociology. Thought-provoking and educational, The Independent Review is blazing the way toward informed debate! Student? Educator? Journalist? Business or civic leader? Engaged citizen? This journal is for YOU! *Order today for more FREE book options Perfect for students or anyone on the go! The Independent Review is available on mobile devices or tablets: iOS devices, Amazon Kindle Fire, or Android through Magzter. INDEPENDENT INSTITUTE, 100 SWAN WAY, OAKLAND, CA 94621 • 800-927-8733 • [email protected] PROMO CODE IRA1703 Just War? Moral Soldiers? —————— ✦ —————— LAURIE CALHOUN Moral reasoning within the just war tradition is far more like a skilled musi- cal conductor interpreting a symphonic score than it is like an engineer reading a blueprint. The conductor has notes and other instructions on his score. But the beauty (or dissonance) of the music he or she makes is a func- tion, not simply of the notes, but of the application of the conductor’s imagination, intelligence, and discipline. -
Critical Thinking Competency Standards
A Guide For Educators to Critical Thinking Competency Standards Standards, Principles, Performance Indicators, and Outcomes With a Critical Thinking Master Rubric by Richard Paul and Linda Elder Foundation for Critical Thinking Letter to the Reader Much lip service is given to the notion that students are learning to think critically. A cursory examination of critical thinking competency standards (enu- merated and elaborated in this guide) should persuade any reasonable person familiar with schooling today that they are not. On the other hand, a reasonable person might also conclude that no teacher in any single subject could teach all of these standards. We agree. The critical thinking competency standards articulated in this guide serve as a resource for teachers, curriculum designers, administrators and accrediting bod- ies. The use of these competencies across the curriculum will ensure that critical thinking is fostered in the teaching of any subject to all students at every grade level. We can expect large groups of students to achieve these competencies only when most teachers within a particular institution are fostering critical thinking standards in their subject(s) at their grade level. We cannot expect students to learn critical thinking at any substantive level through one or a few semesters of instruction. Viewed as a process covering twelve to sixteen years and beyond, and con- tributed to by all instruction, both at the K-12 as well as the college and univer- sity level, all of the competencies we articulate, and more, can be achieved by stu- dents. We recommend therefore that those responsible for instruction identify which competencies will be fostered at what grade level in what subjects for what students. -
Educating for Intellectual Virtues
! ! ! ! ! ! ! EDUCATING FOR INTELLECTUAL VIRTUES An introductory guide for college and university instructors ! ! ! ! Jason Baehr, Ph.D. Professor of Philosophy Loyola Marymount University www.jasonbaehr.wordpress.com [email protected] ! Copyright © 2015 by Jason Baehr TABLE&OF&CONTENTS& 1. Introduction p. 1 2. Guiding Principles p. 4 3. Practices p. 9 3.1. Course goals p. 10 3.2. Mission statement p. 11 3.3. Direct instruction p. 12 3.4. Self-reflection and self-knowledge p. 14 3.5. Creating and calling attention to opportunities for practice p. 17 3.6. Virtue-based feedback p. 26 3.7. Modeling p. 29 3.8. Conclusion p. 32 4. References p. 33 5. Additional Resources p. 35 ! ! * 1. INTRODUCTION ! Intended audience This guide is for college and university instructors interested in making a more conscious effort to “educate for intellectual virtues.” By “intellectual virtues” I mean the deep personal qualities or character traits of a good thinker or learner. Intellectual virtues are different from and shouldn’t be confused with other kinds of cognitive strengths, including raw intelligence or intellectual skills (Baehr 2011: Ch. 2). More precisely, this guide is for college and university instructors interested in teaching their respective subject matters—whatever these might be—in ways that will help their students better appreciate, practice, and cultivate virtues like curiosity, open- mindedness, intellectual humility, and intellectual courage. Sources The ideas and suggestions contained herein come from three main sources. One is theoretical work in “virtue epistemology,” which is an approach to the philosophical study of knowledge that focuses on intellectual virtues and their role in the cognitive life.