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This book compares the genocide perpetrated by both Nazism and Communism. Both political systems were evil yet, when compared, they lose some of their power to shock. The book considers: the different receptions given to Nazism and Communism; whether people can behave “rationally” in contexts of great wickedness; whether the Communist or Nazi worldview was more “rational” the relationship between post-war memories and history; and how atrocities are remembered by society and how intellectuals construct them. The editors argue that these twentieth-century evils invite comparison if only because of their traumatic effects and that we have an obligation to understand what happened and an obligation to understand how we have dealt with it.
The need for a global ethics has its origin in the human situation as such (i.e. in the fact of hominisation that has dismissed us from the natural security of animal instincts and thrown us into the state of freedom) and especially in the present situation of humankind that is characterised by an extreme increase of external challenges to our co-responsability, brought about by the results of natural science, technology, politics and economy, and – as it appears – lacking internal resources of ethical reason. The present book tries to show that the transcentendal-pragmatic approach to discourse ethics can reconstruct the genesis of this situation and provide a rational response to the external challenges to and the internal deficits of global ethics. (Peeters 2001)
Gottfried Wilhelm Leibniz (1646-1716) was hailed by Bertrand Russell as ‘one of the supreme intellects of all time’. A towering figure in seventeenth-century philosophy, his complex thought has been championed and satirized in equal measure, most famously in Voltaire’s Candide. In this outstanding introduction to his philosophy, Nicholas Jolley introduces and assesses the whole of Leibniz’s philosophy. Beginning with an introduction to Leibniz’s life and work, he carefully introduces the core elements of Leibniz’s metaphysics: his theories of substance, identity and individuation; monads and space and time; and his important debate over the nature of space and time with Newton’s champion, Samuel Clarke. He then introduces Leibniz’s theories of mind, knowledge, and innate ideas, showing how Leibniz anticipated the distinction between conscious and unconscious states, before examining his theory of free will and the problem of evil. An important feature of the book is its introduction to Leibniz’s moral and political philosophy, an overlooked aspect of his work. The final chapter assesses legacy and the impact of his philosophy on philosophy as a whole, particularly on the work of Immanuel Kant. Throughout, Nicholas Jolley places Leibniz in relation to some of the other great philosophers, such as Descartes, Spinoza and Locke, and discusses Leibniz’s key works, such as the Monadology and Discourse on Metaphysics.
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...
جشن کتاب تهران به ایستگاه سی و یکم رسیده است. حال و احوال نشر کتاب خوب نیست و باید فرهنگدوستان را به خرید و هدیه دادن کتاب ترغیب نمود. خانه اخلاقپژوهان جوان ب...
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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