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Why do major historical events such as the Holocaust occupy the forefront of the collective consciousness, while profound moments such as the Armenian genocide, the McCarthy era, and France’s role in North Africa stand distantly behind? Is it possible that history “overly remembers” some events at the expense of others? A landmark work in philosophy, Paul Ricoeur’s Memory, History, Forgetting examines this reciprocal relationship between remembering and forgetting, showing how it affects both the perception of historical experience and the production of historical narrative.Memory, History, Forgetting, like its title, is divided into three major sections. Ricoeur first takes a phenomenological approach to memory and mnemonical devices. The underlying question here is how a memory of present can be of something absent, the past. The second section addresses recent work by historians by reopening the question of the nature and truth of historical knowledge. Ricoeur explores whether historians, who can write a history of memory, can truly break with all dependence on memory, including memories that resist representation. The third and final section is a profound meditation on the necessity of forgetting as a condition for the possibility of remembering, and whether there can be something like happy forgetting in parallel to happy memory. Throughout the book there are careful and close readings of the texts of Aristotle and Plato, of Descartes and Kant, and of Halbwachs and Pierre Nora.A momentous achievement in the career of one of the most significant philosophers of our age, Memory, History, Forgetting provides the crucial link between Ricoeur’s Time and Narrative and Oneself as Another and his recent reflections on ethics and the problems of responsibility and representation. “His success in revealing the internal relations between recalling and forgetting, and how this dynamic becomes problematic in light of events once present but now past, will inspire academic dialogue and response but also holds great appeal to educated general readers in search of both method for and insight from considering the ethical ramifications of modern events. . . . It is indeed a master work, not only in Ricoeur’s own vita but also in contemporary European philosophy.”—Library Journal “Ricoeur writes the best kind of philosophy—critical, economical, and clear.”— New York Times Book Review
When disasters strike, people are not the only victims. Hurricane Katrina raised public attention about how disasters affect dogs, cats, and other animals considered members of the human family. In this short but powerful book, noted sociologist Leslie Irvine goes beyond Katrina to examine how disasters like oil spills, fires, and other calamities affect various animal populations-on factory farms, in research facilities, and in the wild.Filling the Arkargues that humans cause most of the risks faced by animals and urges for better decisions about the treatment of animals in disasters. Furthermore, it makes a broad appeal for the ethical necessity of better planning to keep animals out of jeopardy. Irvine not only offers policy recommendations and practical advice for evacuating animals, she also makes a strong case for rethinking our use of animals, suggesting ways to create more secure conditions.
In this cutting-edge volume leading scholars examine a diverse range of environmental inequalities from around the world and introduce a pluralistic agenda for critical environmental justice research Spaces of Environmental Justice explores novel theoretical approaches and neglected spaces of inequality and shows how far the field has moved beyond its original focus on uneven distributions of pollution in the USAThe book also considers the influence of critical geographical and social theory on environmental justice studies Arrange of possibilities for future research directions are identified as are the challenges involved in investigating and pursuing environmental justice at a time of rapid economic and environmental change
Excerpts from Robert Nozick’s “Invariances” Necessary truths are invariant across all possible worlds, contingent ones across only some. No wonder necessity lures philosophers. It is the flame, the philosopher the moth. Our intuitions that certain statements are necessary do not powerfully support this claim when natural selection would produce strong intuitions of their self-evidence, even were these statements (only) contingently true. Contemporary philosophers who give great weight to intuitions need to offer some account of why such intuitions are reliable and are to be trusted. Of course, if the purpose of such philosophy is merely to codify and systematize the intuitions that (for whatever reason) are held, then a philosophy built upon intuitions will need no further basis. And it will have no further validity. You might think that an insight into metaphysical impossibility could save the physicists much useless work by thereby excluding something as physically possible. Things seem to have worked in the opposite direction, though. Driven by a need to explain strange data, physicists formulate theories that countenance what previously was held to be metaphysically impossible. . . The physical tail wags the metaphysical dog. Why is there an objective world? Within evolutionary cosmology scientific laws might be viewed as the heritable structure of a universe, akin to what in biology would be an organism’s genetic endowment. . . Suppose that the reproductive process of a universe produces transformed offspring universes that differ from their parent. The greater the transformations that a law is invariant under, and the wider their number, the greater is that law’s heritability. The vast majority of the universes that exist through the processes of evolutionary cosmology, therefore, will exhibit laws that are invariant under a wide range of significant transformations. Such invariance, we have seen, is exactly what constitutes objectiveness. Evolutionary cosmology gives us objective worlds.
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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