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In Rationality and Logic, Robert Hanna argues that logic is intrinsically psychological and that human psychology is intrinsically logical. He claims that logic is cognitively constructed by rational animals (including humans) and that rational animals are essentially logical animals. In order to do so, he defends the broadly Kantian thesis that all (and only) rational animals possess an innate cognitive “logic faculty.” Hanna’s claims challenge the conventional philosophical wisdom that sees logic as a fully formal or “topic-neutral” science irreconcilably separate from the species- or individual-specific focus of empirical psychology. Logic and psychology went their separate ways after attacks by Frege and Husserl on logical psychologism—the explanatory reduction of logic to empirical psychology. Hanna argues, however, that—despite the fact that logical psychologism is false—there is an essential link between logic and psychology. Rational human animals constitute the basic class of cognizers or thinkers studied by cognitive psychology; given the connection between rationality and logic that Hanna claims, it follows that the nature of logic is significantly revealed to us by cognitive psychology. Hanna’s proposed “logical cognitivism” has two important consequences: the recognition by logically oriented philosophers that psychologists are their colleagues in the metadiscipline of cognitive science; and radical changes in cognitive science itself. Cognitive science, Hanna argues, is not at bottom a natural science; it is both an objective or truth-oriented science and a normative human science, as is logic itself.
Promoting Islam as a defender of human rights is laden with difficulties. Advocates of human rights will readily point out numerous humanitarian failures carried out in the name of Islam. In The Rights of God, Irene Oh looks at human rights and Islam as a religious issue rather than a political or legal one and draws on three revered Islamic scholars to offer a broad range of perspectives that challenge our assumptions about the role of religion in human rights. The theoretical shift from the conception of morality based in natural duty and law to one of rights has created tensions that hinder a fruitful exchange between human rights theorists and religious thinkers. Does the static identification of human rights with lists of specific rights, such as those found in the Universal Declaration of Human Rights, make sense given the cultural, historical, and religious diversity of the societies in which these rights are to be respected and implemented? In examining human rights issues of the contemporary Islamic world, Oh illustrates how the value of religious scholarship cannot be overestimated. Oh analyzes the commentaries of Abul A’la Maududi, Sayyid Qutb, and Abdolkarim Soroush — all prominent and often controversial Islamic thinkers — on the topics of political participation, religious toleration, and freedom of conscience. While Maududi and Qutb represent traditional Islam, and Soroush a more reform and Western-friendly approach, all three contend that Islam is indeed capable of accommodating and advocating human rights. Whereas disentangling politics and culture from religion is never easy, Oh shows that the attempt must be made in order to understand and overcome the historical obstacles that prevent genuine dialogue from taking place across religious and cultural boundaries.
In this book, Weikart helps unlock the mystery of Hitler’s evil by vividly demonstrating the surprising conclusion that Hitler’s immorality flowed from a coherent ethic. Hitler was inspired by evolutionary ethics to pursue the utopian project of biologically improving the human race. This ethic underlay or influenced almost every major feature of Nazi policy: eugenics (i.e., measures to improve human heredity, including compulsory sterilization), euthanasia, racism, population expansion, offensive warfare, and racial extermination.
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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