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Although much human action serves as proof that irrational behavior is remarkably common, certain forms of irrationality–most notably, incontinent action and self-deception–pose such difficult theoretical problems that philosophers have rejected them as logically or psychologically impossible. Here, Mele shows that, and how, incontinent action and self-deception are indeed possible. Drawing upon recent experimental work in the psychology of action and inference, he advances naturalized explanations of akratic action and self-deception while resolving the paradoxes around which the philosophical literature revolves. In addition, he defends an account of self-control, argues that “strict” akratic action is an insurmountable obstacle for traditional belief-desire models of action-explanation, and explains how a considerably modified model accommodates action of this sort.
The author’s purpose is to understand the philosophical foundations of Hegel’s social theory by articulating the normative standards at work in his claim that the three central social institutions of the modern era–the nuclear family, civil society, and the constitutional state–are rational or good. Its central question is: what, for Hegel, makes a rational social order rational? In addressing this question the book aspires to be faithful to Hegel’s texts and to articulate a compelling theory of rational social institutions; its aim is not only to interpret Hegel correctly but also to demonstrate the richness and power that his vision of the rational social order possesses.Frederick Neuhouser’s task is to understand the conceptions of freedom on which Hegel’s theory rests and to show how they ground his arguments in defense of the modern social world. In doing so, the author focuses on Hegel’s most important and least understood contribution to social philosophy, the idea of “social freedom.”Neuhouser’s strategy for making sense of social freedom is to show its affinities with Rousseau’s conception of the general will. The main idea that Hegel appropriates from Rousseau is that rational social institutions must satisfy two conditions: first, they must furnish the basic social preconditions of their members’ freedom; and, second, all social members must be able subjectively to affirm their freedom-conditioning institutions as good and thus to regard the principles that govern their social participation as coming from their own wills.
Conceived originally as a serious presentation of the development of philosophy for Catholic seminary students, Frederick Copleston’s nine-volumeA History Of Philosophyhas journeyed far beyond the modest purpose of its author to universal acclaim as the best history of philosophy in English.
Containing material from hundreds of highly distinguished contributors representing the world’s top universities and institutions, the second edition has a truly global perspective. It contains more than 2,100 entries — including more than 450 new articles. Among the many topics covered are African, Islamic, Jewish, Russian, Chinese, and Buddhist philosophies; bioethics and biomedical ethics; art and aesthetics; epistemology; metaphysics; peace and war; social and political philosophy; the Holocaust; feminist thought; and much more. Additionally, the second edition also features 1,000 biographical entries on major figures in philosophical thought throughout history.
ما از اخلاق چه انتظاری داریم؟ این سوال شاید تاحدودی برای عموم مردم و یا متخصصان این رشته قابل پاسخ باشد؛ اینکه خوب بودن را به ما بیاموزد و در تنظیم روابط فردی م...
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بنیاد کتابهای اخلاق اسلامی عمدتا پالایش جان از آلودگیها و آراستن آن به زیباییها است. اندیشه محوری این قبیل کتابها آن است که انسان فعلی آنی نیست که باید باشد...
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