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“This volume is the first sustained examination of epistemic situationism, the clash between virtue epistemology and the situationist hypothesis supported by research in empirical psychology. Current research in social psychology suggests that environmental variables have greater explanatory and predictive power than traits in explaining human behavior and this has raised serious challenges to ethical theories, such as virtue ethics, that rely on a psychology of personality traits. However, virtue epistemology appears to assume the same trait-based psychology as virtue ethics does, and the research challenging virtue theories in ethics is relevant to philosophical theorizing about knowledge as well. Until recently virtue epistemology and situationism were separate literatures, but philosophers have begun to examine the apparent incompatibility between situationist psychology and virtue epistemology. Much of the psychological research that raises questions about the empirical adequacy of the moral psychology of virtue ethics also appears to raise doubts about the empirical adequacy of the epistemic psychology assumed by virtue epistemology. Responsibilist virtue epistemology appears particularly vulnerable because epistemic virtues like open-mindedness, conscientiousness, and intellectual courage are traits of intellectual character, but reliabilist virtue epistemology appeals to the psychology of cognitive skill, abilities, and competences that may be similarly vulnerable. The essays in this volume take up this new problem of epistemic situationism from multiple points of view – some skeptical or revisionary, others conservative.”–
This work explains how human beings can live more peacefully with one another by understanding the conditions of possibility for dialogue. Philosophically, this challenge is articulated as the problem of: how dialogue as dia-logos is possible when the shared logos is precisely that which is in question. Emmanuel Levinas, in demonstrating that the shared logos is a function of interhuman relationship, helps us to make some progress in understanding the possibilities for dialogue in this situation. If the terms of the argument to his point are taken largely from Levina’s 1961 Totality & Infinity, Dudiak further proposes that Levina’s 1974 Otherwise than Being can be read as a deepening of these earlier analyses, delineating, both the conditions of possibility & impossibility for discourse itself. Throughout these analyses Dudiak discovers that in Levina’s view dialogue is ultimately possible, only for a gracious subjectivity already graced by God by way of the other, but where the word God is inseparable from my subjectivity as a graciousness to the other. Finally, for Levinas, the facilitation of dialogue, the facilitation of peace, comes down to the subject’s capacity & willingness to be who he or she is, to take the beautiful risk of a peaceful gesture offered to the other & that peace, in this gesture itself. As Levinas himself puts it: “Peace then is under my responsibility. I am a hostage, for I am alone to wage it, running a fine risk, dangerously.” Levinas’s philosophical discourse is precisely itself to be read as such a gesture.
David Hume is, arguably, the most important philosopher ever to have written in English. Although best known for his contributions to epistemology, metaphysics, and the philosophy of religion, Hume also made substantial and influential contributions to psychology and the philosophy of mind, ethics, the philosophy of science, political and economic theory, political and social history, and to a lesser extent, aesthetic and literary theory. All facets of Hume’s output are discussed in this volume, the first genuinely comprehensive overview of his work. The picture that emerges is of a thinker, who, though critical to the point of skepticism, was nonetheless able to build on that skepticism a profoundly important, and still viable, constructive philosophy.
“Political institutions are or ought to be the main subject of political theory. The essays in this collection are works of political theory devoted specifically to the institutions and institutional principles of modern democracy. They illustrate the author’s contention in the opening chapter that the theory of politics needs to reorient itself so that it is not just the study of social justice. Institutions need to be taken seriously, by normative political theorists as much as by empirical political scientists. The collection includes studies of constitutionalism, the separation of powers, bicameralism, loyal opposition, representation, legislative due process, democratic accountability, and judicial review. It also includes critical essays on the political philosophies of Hannah Arendt and Isaiah Berlin”–Publisher’s information.
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