Schopenhauer on Fear
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Jeremy Bentham (1748-1832) - Utilitarianism
Jeremy Bentham (1748-1832) - Utilitarianism British economist Jeremy Bentham is most often associated with his theory of utilitarianism. Bentham's views ran counter to Adam Smith's vision of "natural rights." He believed in utilitarianism, or the idea that all social actions should be evaluated by the axiom "It is the greatest happiness of the greatest number that is the measure of right and wrong." Unlike Smith, Bentham believed that there were no natural rights to be interfered with. Trained in law, Bentham never practiced, choosing instead to focus on judicial and legal reform. His reform plans went beyond rewriting legislative acts to include detailed administrative plans to implement his proposals. In his plan for prisons, workhouses, and other institutions, Bentham devised compensation schemes, building designs, worker timetables, and even new accounting systems. A guiding principle of Bentham's schemes was that incentives should be designed "to make it each man's interest to observe on every occasion that conduct which it is his duty to observe." Interestingly, Bentham's thinking led him to the conclusion, one he shared with Smith, that professors should not be salaried. In his early years Bentham professed a free-market approach. He argued, for example, that interest rates should be free from government control. (See Defence of Usury.) But by the end of his life, he had shifted to a more interventionist stance. He predated Keynes in his advocacy of expansionist monetary policies to achieve full employment and advocated a range of interventions, including the minimum wage and guaranteed employment. His publications were few, but Bentham influenced many during his lifetime and lived to see some of his political reforms enacted shortly before his death in London at the age of eighty-four. -
Depopulation: on the Logic of Heidegger's Volk
Research research in phenomenology 47 (2017) 297–330 in Phenomenology brill.com/rp Depopulation: On the Logic of Heidegger’s Volk Nicolai Krejberg Knudsen Aarhus University [email protected] Abstract This article provides a detailed analysis of the function of the notion of Volk in Martin Heidegger’s philosophy. At first glance, this term is an appeal to the revolutionary mass- es of the National Socialist revolution in a way that demarcates a distinction between the rootedness of the German People (capital “P”) and the rootlessness of the modern rabble (or people). But this distinction is not a sufficient explanation of Heidegger’s position, because Heidegger simultaneously seems to hold that even the Germans are characterized by a lack of identity. What is required is a further appropriation of the proper. My suggestion is that this logic of the Volk is not only useful for understanding Heidegger’s thought during the war, but also an indication of what happened after he lost faith in the National Socialist movement and thus had to make the lack of the People the basis of his thought. Keywords Heidegger – Nazism – Schwarze Hefte – Black Notebooks – Volk – people Introduction In § 74 of Sein und Zeit, Heidegger introduces the notorious term “the People” [das Volk]. For Heidegger, this term functions as the intersection between phi- losophy and politics and, consequently, it preoccupies him throughout the turbulent years from the National Socialist revolution in 1933 to the end of WWII in 1945. The shift from individual Dasein to the Dasein of the German People has often been noted as the very point at which Heidegger’s fundamen- tal ontology intersects with his disastrous political views. -
Stanford Encyclopedia of Philosophy) Stanford Encyclopedia of Philosophy Arthur Schopenhauer
03/05/2017 Arthur Schopenhauer (Stanford Encyclopedia of Philosophy) Stanford Encyclopedia of Philosophy Arthur Schopenhauer First published Mon May 12, 2003; substantive revision Sat Nov 19, 2011 Among 19th century philosophers, Arthur Schopenhauer was among the first to contend that at its core, the universe is not a rational place. Inspired by Plato and Kant, both of whom regarded the world as being more amenable to reason, Schopenhauer developed their philosophies into an instinctrecognizing and ultimately ascetic outlook, emphasizing that in the face of a world filled with endless strife, we ought to minimize our natural desires for the sake of achieving a more tranquil frame of mind and a disposition towards universal beneficence. Often considered to be a thoroughgoing pessimist, Schopenhauer in fact advocated ways — via artistic, moral and ascetic forms of awareness — to overcome a frustrationfilled and fundamentally painful human condition. Since his death in 1860, his philosophy has had a special attraction for those who wonder about life's meaning, along with those engaged in music, literature, and the visual arts. 1. Life: 1788–1860 2. The Fourfold Root of the Principle of Sufficient Reason 3. Schopenhauer's Critique of Kant 4. The World as Will 5. Transcending the Human Conditions of Conflict 5.1 Aesthetic Perception as a Mode of Transcendence 5.2 Moral Awareness as a Mode of Transcendence 5.3 Asceticism and the Denial of the WilltoLive 6. Schopenhauer's Later Works 7. Critical Reflections 8. Schopenhauer's Influence Bibliography Academic Tools Other Internet Resources Related Entries 1. Life: 1788–1860 Exactly a month younger than the English Romantic poet, Lord Byron (1788–1824), who was born on January 22, 1788, Arthur Schopenhauer came into the world on February 22, 1788 in Danzig [Gdansk, Poland] — a city that had a long history in international trade as a member of the Hanseatic League. -
The Male Gaze Interpretive Guide
Interpretive Guide & Hands-on Activities The Alberta Foundation for the Arts Travelling Exhibition Program The Male Gaze The Alberta Foundation for the Arts Travelling Exhibition Program The Interpretive Guide The Art Gallery of Alberta is pleased to present your community with a selection from its Travelling Exhibition Program. This is one of several exhibitions distributed by The Art Gallery of Alberta as part of the Alberta Foundation for the Arts Travelling Exhibition Program. This Interpretive Guide has been specifically designed to complement the exhibition you are now hosting. The suggested topics for discussion and accompanying activities can act as a guide to increase your viewers’ enjoyment and to assist you in developing programs to complement the exhibition. Questions and activities have been included at both elementary and advanced levels for younger and older visitors. At the Elementary School Level the Alberta Art Curriculum includes four components to provide students with a variety of experiences. These are: Reflection: Responses to visual forms in nature, designed objects and artworks Depiction: Development of imagery based on notions of realism Composition: Organization of images and their qualities in the creation of visual art Expression: Use of art materials as a vehicle for expressing statements The Secondary Level focuses on three major components of visual learning. These are: Drawings: Examining the ways we record visual information and discoveries Encounters: Meeting and responding to visual imagery Composition: Analyzing the ways images are put together to create meaning The activities in the Interpretive Guide address one or more of the above components and are generally suited for adaptation to a range of grade levels. -
Can We All Really Have It? Loving Gaze As an Anti-Oppressive Beauty
The Perfect Bikini Body: Can We All Really Have It? Loving Gaze as an Anti-Oppressive Beauty Ideal Forthcoming in Thought: A Journal of Philosophy (please cite the final version) Abstract In this paper I ask whether there is a defensible philosophical view according to which every body is beautiful. I review two purely aesthetical versions of this claim. The No Standards View claims that every body is maximally and equally beautiful. The Multiple Standards View encourages us to widen our standards of beauty. I argue that both approaches are problematic. The former fails to be aspirational and empowering, while the latter fails to be sufficiently inclusive. I conclude by presenting a hybrid ethical-aesthetical view according to which everybody is beautiful in the sense that every body can be perceived through a loving gaze (with the exception of evil individuals who are wholly unworthy of love). I show that this view is inclusive, aspirational and empowering, and authentically aesthetical. As soon as the summer season approaches, the internet is inundated with articles and slideshows with such titles as: “37 Totally Perfect Bikini Bodies. Rule No.1: there are no rules”1 or “9 Stunning Bodies That Shatter Society’s Stereotypes About the ‘Perfect’ Body”.2 These popular articles are ultimately grounded in the feminist imperative of dismantling sexist and oppressive aesthetic norms that harm women3 in a myriad of ways, among which: damaging their self-esteem and affecting their psychological and physical health, exposing 1 https://www.buzzfeed.com/kirstenking/all-your-perfect- imperfections?utm_term=.aoxkvwvz2#.qwJzDJD9G Last accessed on 02/16/2017. -
JAHR 4-2011.Indd
JAHR Vol. 2 No. 4 2011 UDK 575.4:17.03 Conference paper Eve-Marie Engels* Th e importance of Charles Darwin‘s theory for Fritz Jahr‘s conception of bioethics "Man in his arrogance thinks himself a great work. worthy the interposition of a deity, more humble & I believe true to consider him created from animals."** Charles Darwin, 1838 ABSTRACT Fritz Jahr is a pioneer of bioethics. In this article I will present and outline Jahr’s bioethical programme with a special emphasis on Charles Darwin’s role in Jahr’s ethics. According to Jahr, useful and effi cient animal protection can only be practised well if we have enough knowledge of nature. Jahr refers to Darwin who revolutionised our view of life and of the relationship between the human being and the rest of living nature. In the fi rst introductory section I will shortly present Jahr’s overall perspective and his bioethical imperative. I will also give a very short sketch of today’s bioethics. In the second and third section I will outline Dar- win’s revolutionary theory and its application to the human being. I will also present some of the reactions of his contemporaries which refl ect Darwin’s achievement for our understanding of living nature. In the fourth section I will go back to Fritz Jahr and will present and discuss diff erent aspects of his approach in more detail. A fi nal quotation from Hans Jonas about the dialectical character of Darwinism will trenchantly highlight Darwin’s importance for Fritz Jahr’s ethics. -
Returning the Radiant Gaze: Visual Art and Embodiment in a World of Subjects Beth Carruthers Emily Carr University of Art + Design
The Goose Volume 17 | No. 1 Article 32 9-14-2018 Returning the Radiant Gaze: Visual art and embodiment in a world of subjects Beth Carruthers Emily Carr University of Art + Design Part of the Continental Philosophy Commons, Environmental Studies Commons, Fine Arts Commons, Metaphysics Commons, Other Philosophy Commons, Social and Cultural Anthropology Commons, and the Theory and Criticism Commons Follow this and additional works at / Suivez-nous ainsi que d’autres travaux et œuvres: https://scholars.wlu.ca/thegoose Recommended Citation / Citation recommandée Carruthers, Beth. "Returning the Radiant Gaze: Visual art and embodiment in a world of subjects." The Goose, vol. 17 , no. 1 , article 32, 2018, https://scholars.wlu.ca/thegoose/vol17/iss1/32. This article is brought to you for free and open access by Scholars Commons @ Laurier. It has been accepted for inclusion in The Goose by an authorized editor of Scholars Commons @ Laurier. For more information, please contact [email protected]. Cet article vous est accessible gratuitement et en libre accès grâce à Scholars Commons @ Laurier. Le texte a été approuvé pour faire partie intégrante de la revue The Goose par un rédacteur autorisé de Scholars Commons @ Laurier. Pour de plus amples informations, contactez [email protected]. Carruthers: Returning the Radiant Gaze BETH CARRUTHERS Returning the Radiant Gaze: Visual art and embodiment in a world of subjects Published by / Publié par Scholars Commons @ Laurier, 2018 1 The Goose, Vol. 17, No. 1 [2018], Art. 32 There is a place on -
A Feminist Caring Ethic for the Treatment of Animals
81 ATTENTION TO SUFFERING: A FEMINIST CARING ETHIC FOR THE TREATMENT OF ANIMALS Josephine Donovan Many feminists, including myself, have criticized contemporary animal welfare theory for its reliance upon natural rights doctrine, on the one hand, and utilitarianism on the other. The main exponent of the former approach has been Tom Regan, and of the latter, Peter Singer. However incompatible the two theories may be, they nevertheless unite in their rationalist rejection of emotion or sympathy as a legitimate base for ethical theory about animal treatment. Many feminists have urged just the opposite, claiming that sympathy, compassion, and caring are the ground upon which theory about human treatment of animals should be constructed. Here I would like to further deepen this assertion. To do so I will argue that the terms of what constitutes the ethical must be shifted. Like many other feminists, I contend that the dominant strain in contemporary ethics reflects a male bias toward rationality, defined as the construction of abstract universals that elide not just the personal, the contextual, and the emotional, but also the political compo- nents of an ethical issue. Like other feminists, particularly those in the "caring" tradition, I believe that an alternative epistemology and ontol- ogy may be derived from women's historical social, economic, and political practice. I will develop this point further below. In addition to recent feminist theorizing, however, there is a long and important strain in Western (male)philosophy that does not express the rationalist bias of contemporary ethical theory, that in fact seeks to root ethics in emotion-in the feelings of sympathy and compassion. -
An Ecocritical Examination of Whale Texts
Econstruction: The Nature/Culture Opposition in Texts about Whales and Whaling. Gregory R. Pritchard B.A. (Deakin) B.A. Honours (Deakin) THESIS SUBMITTED IN TOTAL FULFILMENT OF THE REQUIREMENT OF THE DEGREE OF DOCTOR OF PHILOSOPHY. FACULTY OF ARTS DEAKIN UNIVERSITY March 2004 1 Acknowledgements I would like to thank the following people for their assistance in the research and production of this thesis: Associate Professor Brian Edwards, Dr Wenche Ommundsen, Dr Elizabeth Parsons, Glenda Bancell, Richard Smith, Martin Bride, Jane Wilkinson, Professor Mark Colyvan, Dr Rob Leach, Ian Anger and the staff of the Deakin University Library. I would also like to acknowledge with gratitude the assistance of the Australian Postgraduate Award. 2 For Bessie Showell and Ron Pritchard, for a love of words and nature. 3 The world today is sick to its thin blood for lack of elemental things, for fire before the hands, for water welling from the earth, for air, for the dear earth itself underfoot. In my world of beach and dune these elemental presences lived and had their being, and under their arch there moved an incomparable pageant of nature and the year. The flux and reflux of ocean, the incomings of waves, the gatherings of birds, the pilgrimages of the peoples of the sea, winter and storm, the splendour of autumn and the holiness of spring – all these were part of the great beach. The longer I stayed, the more eager was I to know this coast and to share its mysteries and elemental life … Edward Beston, The Outermost House Premises of the machine age. -
Animism, Empathy and Human Development
Animism,1 Empathy and Human Development Michael W. Fox The Humane Society of the United States That people do feel pain when the earth is damaged is afflI1Iled by a Wintu Indian woman ofCalifornia who said, "We don't chop down trees. We only use dead wood. But the white people plow up the ground, pull down the trees, kill everything. The tree says, 'Don't. I am sore. Don't hurt me.' ... They blast rocks and scatter them on the ground. The rock says, 'Don't. You are hurting me."'} Such empathy lcads to a feeling of kinship with all life. Lakota ChiefLuther Standing Bear wrote: "Kinship with all creatures of the earth, sky and water, was a real Surely it is time for us all to make every effort to evolve and active principle. For the animal and bird world there as a species and become more fully human. To be fully existed a brotherly feeling that kept the Lakota safe human is to be humane. To be sub-human is to be among them and so elose did some of the Lakotas eome inhumane. In order to evolve in this way and become to their feathered and furred friends that in true more fully human we must defme and refine our ethical brotherhood they spoke a common tongue.,,3 Chief and spiritual responsibilities and sensibilities. And we Luther also asserted that lack of respect for growing, must redefine what it means to be human. 'Ine origin of living things soon led to lack ofrespect for humans also. -
Two Fundamental Problems of Ethics
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 oces 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 trade mark of Oxford University Press in the UK and in certain other countries Published in the United States by Oxford University Press Inc., New York Translation, Note on the Text and Translation, Select Bibliography, Chronology, Explanatory Notes © David E. Cartwright and Edward E. Erdmann 2010 Introduction © Christopher Janaway 2010 The moral rights of the authors have been asserted Database right Oxford University Press (maker) First published as an Oxford World’s Classics paperback 2010 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. Enquiries concerning reproduction outside the scope of the above should be sent to the Rights Department, Oxford University Press, at the address above -
On Reading and Books
Space for Notes Arthur Schopenhauer ↓ Parega and Paralipomena: Short Philosophical Essays* (1851) Chapter XXIV On Reading and Books § 290 Ignorance degrades a man only when it is found in company with wealth. A poor man is subdued by his poverty and distress; with him his work takes the place of knowledge and occupies his thoughts. On the other hand, the wealthy who are ignorant live merely for their pleasures and are like animals, as can be seen every day. Moreover, there is the reproach that wealth and leisure have not been used for that which bestows on them the greatest possible value. § 291 When we read, someone else thinks for us; we repeat merely his mental process. It is like the pupil who, when learning to write, goes over with his pen the strokes made in pencil by the teacher. Accordingly, when we read, the work of thinking is for the most part taken away from us. Hence the noticeable relief when from preoccupation with our thoughts we pass to reading. But while we are reading our mind is really only the playground of other people’s ideas; and when these finally depart, what remains? The result is that, whoever reads very much and almost the entire day but at intervals amuses himself with thoughtless pastime, gradually loses the ability to think for himself; just as a man who always rides ultimately forgets how to walk. But such is the case with very many scholars; they have read themselves stupid. For constant reading, which is at once resumed at every free moment, is even more paralysing to the mind than is manual work; for with the latter we can give free play to our own thoughts.