Renaissance Of Philosophy Research Articles

Wade Rowland’s Morality by Design reflects the religious renaissance in philosophy; and ‘it’s pretty toxic’ for women and LGBTQ

ABSTRACTRowland’s message in Morality by Design mirrors Kant’s ‘moral argument’ for God. As such, he is part of a global trend in philosophy towards a ‘religious renaissance’, also reflected in the work of orthodox critical realists, especially those who are drawn to (Kantian-inspired) Jurgen Habermas and/or (Pragmatist) John Dewey in addition to Roy Bhaskar. Many orthodox critical realists may not realize that their approach – which assumes the existence of an absolute, innate, embedded morality – ultimately requires the idea of God to be consistent. By conflating faith with reason, this religious renaissance offers a progressive-sounding discourse that can be used to legitimise activism to achieve socially conservative, yet politically left wing, policy outcomes, norm formation and judicial interpretations. It therefore threatens the hard-won rights of women and members of the LGBTQ community. This review essay offers Bhaskar's original critical realism as an antidote to the religious renaissance in philosophy.

Foucault e a Filosofia

Michel Foucault was a persistent, although sui generis, reader of Kant, and that is the appropriation that we will analyse. We will Start by the extensive introduction that he has made for his translation of Anthropologie in pragmatischer Hinsicht, where he shows the failure of the kantian pragmatic anthropology. We will proceed with the study of the kantian criticism in Les Mots et les Choses, which set the conditions to the transition of the Classic to the Modem episteme, allowing nevertheless, and simultaneously, the creation of a new metaphysics out of the representations and forming a philosophy obsessed by man, by means of reducing his field of knowledge to the “empiricisms” of life, of language and of work. Nietzsche will come in his help by offering, with the “disappearance of man”, the promise of the renaissance of philosophy. Finally, in a third part, we will reflect on the way Foucault commits himself more directly to the Kantian reception, by enlarging and renewing it through the importance he gave to the “diagnosis of actuality” and to the “ontology of ourselves”, instead o f the “analytics of truth”, as well as to the axiology of revolution. This was already present in the texts he wrote in the 80’s about Was ist Aufklärung? and Der Streit der Facultäten, there defining much of his own condition as a public and private thinker.

Aristotle’s educational politics and the Aristotelian renaissance in philosophy of education

This paper assesses the historical meaning and contemporary significance of Aristotle’s educational ideas. It begins with a broad characterisation of the project of Aristotle’s Nicomachean Ethics and Politics, which he calls ‘political science’ (hê politikê epistêmê), and the central place of education in his vision of statesmanship. It proceeds through a series of topics fundamental to his educational ideas, culminating in the account of education in Politics VIII. A concluding section appraises the uses to which Aristotelian ideas are currently put in philosophy of education, identifying some confusions in the influential literature of ‘practices’.

Incarnational Anthropology

The renaissance of philosophy of mind within the analytical tradition owes a great deal to the intellectual midwifery of Ryle and Wittgenstein. It is ironic, therefore, that the current state of the subject should be one in which scientific and Cartesian models of mentality are so widely entertained. Clearly few if any of those who find depth, and truth, in the Wittgensteinian approach are likely to be sympathetic to much of what is most favoured in contemporary analytic philosophical psychology. Finding themselves in a minority, they might well look elsewhere for support, hoping to establish the idea that opposition to scientific and Cartesian ways of thinking is by no means philosophically eccentric. Perhaps this partly explains the increasing British and North American interest in ‘continental’ thought, particularly as it bears (as most of it does) on the nature of human beings. Husserl, Heidegger, Merleau-Ponty and Sartre are obvious enough subjects for such attention.