Bøker utgitt av hbmarianne831

Peirce came late to the view that there is 'enough truth' in ethics to make it an appropriate target of philosophical investigation. The quotation above comes from the 1903 Harvard lectures, given in Boston in the spring of that year. This was Peirce's second set of public lectures in five years, following his 1898 Cambridge Lectures, delivered in Lowell. Both sets had been secured and supported financially by the efforts of William James. It is a great irony that much of the work Peirce undertook in the Harvard lectures that James arranged was the work of disambiguating his own pragmatism, or pragmaticism, from the variant popularized by James. Insofar as the lectures serve this function, they are a critical text in the history of American pragmatism.

Alifelivedloafinginfrontof theTVis neitherhappynorvirtuous.Mostwould agreethattherearegood reasonstomakesomethingofoneself.Nomatterwhoweare, weoughttocultivatetheskillsandpowers thatallowustofulfill ourgoalsandtocreate thelifewewanttolive.Whenwepersistentlyfailtodevelopourselves,thereisastrong sensethatsomethingvaluablehasgonetowaste.Thereisasenseinwhichwearenot givingadequateregardtosomethingworthwhile.

How well does political philosophy deal with the big issues? Is our contemporary approach able to withstand Marx' challenge1, "The philosophers have only interpreted the world, in various ways; the point is to change it"? This thesis attempts to answer these questions by examining philosophical responses to one of the biggest problems facing the world today, that of global poverty. This blight on society has been widely recognised, for longer than many similar problems such as climate change and the threat of global pandemics. Consequently there exists a substantial body of philosophical work to consider. The focus is threefold: to evaluate how political philosophy has responded to global poverty, to identify opportunities for further progress, and to suggest how the role of political philosophers in general might evolve in the light of recent developments. This investigation concentrates on the two major approaches of recent years aimed at, amongst other objectives, reducing global poverty - the Human Rights Approach and the Human Development Approach.

The first two terms in the title of this dissertation reference complex, long-standing practices; the former more spiritual and embodied, the latter more academic and intellectual. An exploration of one - let alone both - of these fields can only hope to scratch the surface of all that has been written about and argued over within them. This dissertation involves a general overview of these two fields, while suggesting a potential bridge between them in the form of an analysis of the practicality of realising impermanence. By the end of my argument I hope to have offered up some compelling evidence in favour of the idea that analytic philosophy of mind1 - and analytic philosophy in general - would benefit greatly from adopting principles which are best learned and expressed through the practice2 of, and scholarship around, Zen Buddhism3 and in particular the treatment of the concept of impermanence therein. So while scope dictates that I can offer only a very fleeting analysis of two very complex areas, I hope that the advantage of this overview approach is that it highlights broad and fundamental issues in analytic philosophy of mind which are often overlooked. I also hope to show that these issues are not limited to this field but in fact reflect broad aspects of thinking in general.

As in other liberal democratic nations around the world, the population of Australia is undergoing significant diversification. This raises new challenges for education. In liberal democratic societies like Australia and the United States of America, mass schooling has always had multifaceted social and individual goals to achieve. With the contemporary diversification of the population, these goals and the means to their attainment require new attention. A first step towards living peacefully and having a productive and flourishing life in multicultural communities is to educate children to respect and benefit from the diversity within which they live. According to the educational philosopher John Dewey, sustainable growth in society can be attained in diversity (Dewey, 1922,1983a). If a given community elects to reward only a small number of functions produced by a selected segment of the population, that society is to be condemned (Garrison & Neiman, 2002). In other words, Dewey believed that the key to survival is diversity, not homogeneity. While he acknowledged individual differences and inequality in the physical and cognitive performances of various tasks, he also argued that a democratic community is primarily concerned with moral equality. From this perspective, the initial aim of education is to aid all to achieve their unique potential and to make their unique contribution to society (Lapsely & Narvaez, 2006). Dewey goes to on declare that through creative inquiry the world can be transformed. According to Dewey, diversity provides alternatives, whereas isolationism reduces freedom because it reduces the capacity to think of alternative possible choices and actions. In this interpretation of freedom, creativity, dialogue and pluralistic democracy are optimal ways for sustaining growth in society (Lapsely & Narvaez, 2006). But how can these democratic possibilities be achieved in the increasingly multicultural liberal democratic societies of the west? How might ethical education contribute to the development of these societies? In general terms, the research reported in this thesis is concerned with these issues.

This essay is a sustained argument about how we ought to conceive of a particular word in our political vocabulary given its use in everyday political discussions. There is a sub-category of political concepts called ideal concepts, the most important of which is justice, that have to be the product of a specific method of conception if we are going to have the words available to us that enable us to work towards better political communities. That method is John Rawls' 'realistic Utopia.' In the course of the essay I shall demonstrate the strength of realistic Utopia. I shall begin doing so by explaining what it is, and outlining the qualities that Rawls believes it bestows upon the concepts it produces. In particularly the ¿reconciliatory¿ power that he believes it affords the ideal concept of justice. I then marshal the method through its strongest criticism-the 'concessionary criticism'-which was launched by G.A. Cohen throughout a series of essays1 that culminated in a book length critique of the Rawlsian approach to political philosophy, his 2008 Rescuing Justice and Equality.2 Cohen¿s criticisms can be overcome and Rawls' ideal conception of justice, Justice as Fairness, should not be understood as making the concessions that it is alleged to.

Heavily inspired by Sendai Mediatheque, the term 'Primitive Future' coined by Japanese architect Sou Fujimoto describes the spatial and programmatic conditions in primitive interpretations of space - such as the cave (Fujimoto, 2010). Fujimoto's design exploration begins by, "going back to the beginning of architecture". Similar to the cave, the user defines the space as the architecture only provides the infrastructure. Fujimoto's House Na (2010) takes radical steps towards redefining architecture to realize the relationship of the human and the space. "I don't want to just create a crazy house, I like to find the most fundamental, and unexpected aspects of human life" (Fujimoto, 2011). By organizing space absent of barriers and boundaries, House Na explores the potential of programs that converge at different points of the house creating interesting and novel spatial conditions. Instead of using walls to create weak boundaries between programs and spaces, Fujimoto uses the undulation of numerous platforms denoting free program. This architecture describes "nomadic" conditions (Fujimoto, 2011), similar to the contemporary nomadic urban condition (Mitchell, 2004).