#humsci #Anthropoloy #Philosophy - 02myVitaPass05_201108
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#biography #surveys - 02myAnthropPhilos03 - 2011Oct
#Mimesis Concepts - 02AnthropPhilos01 - 201108
#humsci #Humanism 02myAnthropPhilos_201108_no01
"Le but de ce blog et de mon compte Twitter est d’essayer faire passer une autre information sur l’Orient. Il ne s’agit pas seulement de tenter de donner des nouvelles différentes, ni d’analyser ce qui s’y passe, mais aussi de changer la grille de lecture à travers laquelle nous regardons l’Orient. Il faut arriver à se défaire de cette vision eurocentriste et occidentalo-centriste qui caractérise souvent les médias et les intellectuels, y compris de gauche. C’est pour cette raison que j’évoque ici ce livre qui pourrait apparaître bien loin des sujets habituels, celui de Kevin B.
Marx et les marges du monde
Le but de ce blog et de mon compte Twitter est d’essayer faire passer une autre information sur l’Orient. Il ne s’agit pas seulement de tenter de donner des nouvelles différentes, ni d’analyser ce qui s’y passe, mais aussi de changer la grille de lecture à travers laquelle nous regardons l’Orient. Il faut arriver à se défaire de cette vision eurocentriste et occidentalo-centriste qui caractérise souvent les médias et les intellectuels, y compris de gauche. C’est pour cette raison que j’évoque ici ce livre qui pourrait apparaître bien loin des sujets habituels, celui de Kevin B. Anderson, Marx at the Margins. On Nationalism, Ethnicity, and Non-Western Societies (The University of Chicago, 2010).
Marx et les marges du monde
Robert Brandom: Teaching and Research Materials - 2011 Munich Hegel Lectures
Robert Brandom: Teaching and Research Materials 2011 Munich Hegel Lectures Knowing and Representing: Reading (between the lines of) Hegel’s Introduction The 2011 Munich Hegel Lectures The lectures were given 30 May - 1 June, 2011, at Ludwig-Maximilians-Universität. Lecture One, "Conceptual Realism and the Semantic Possibility of Knowledge": Handout , Text
----------------------------- quotation added by oAnth Für Honneth ist die entscheidende Wertvoraussetzung der Moderne die Freiheit in drei Bedeutungen: als gleiches Recht eines jeden Menschen auf bestimmte Grundrechte, als Anspruch auf das eigene autonome Urteil über moralische Normen und als »soziale Freiheit«. Letztere versteht er mit Hegel als »Anerkennung«. Das ist der Schlüsselbegriff für seine Kritik der Entwicklung moderner Gesellschaften: Jeder will sich im sozialen Handeln von den anderen bejaht, respektiert und in seinen Zielen gefördert erfahren. Diese Beziehung muss eine symmetrische sein, in der er die anderen ebenso fördert und »ergänzt« – alltäglich erfahrbar ist das vor allem in Freundschaft und Liebe.
Philosophie: Wir sind dreifach frei | Kultur | ZEIT ONLINE
Philosophie: Wir sind dreifach frei | Kultur
Dem Frankfurter Philosophen Axel Honneth ist mit seinem neuen Buch »Das Recht der Freiheit« ein Kunststück geglückt: Er zeigt, dass im alten Hegel ein aktueller Kritiker unserer modernen Gesellschaften steckt. Gibt es einen Leitfaden, nach dem man Fortschritte und Rückschritte in der europäischen Geschichte der beiden letzten Jahrhunderte beurteilen kann? Ist eine »normative Rekonstruktion« der Sozial- und Wirtschaftsgeschichte aus philosophischer Sicht möglich? Der Frankfurter Philosoph Axel Honneth findet diesen Leitfaden bei Hegel. Während Habermas die Maßstäbe der kritischen Gesellschaftstheorie in einer sprachphilosophischen Transformation Kants neu formulierte, geht Honneth auf Hegels Kantkritik und seine Historisierung der Vernunft zurück.
De hominis dignitate - Pico - #Humanism - 02myItRenHum_201108_01
Newer posts are loading. You are at the newest post. Click here to check if anything new just came in. “ There is a clear and reasonably uncontroversial basis for a simple theory of justice that all nations/cultures can accept.
"There is a clear and reasonably uncontroversial basis for a simple theory of ..."
Global justice
There is a clear and reasonably uncontroversial basis for a simple theory of justice that all nations/cultures can accept. This is grounded a few core values about human development and is expressed in the Universal Declaration of Human Rights , the Millenium Development Goals , and other founding documents of the United Nations. This conception emphasizes several key values: equal worth of all persons value of freedom value of democracy and self-determination the injustice of hunger, lack of education, lack of healthcare the injustice of capricious arrest and state violence (illegality) These values provide a basis for steering our core institutions and practices in the direction of greater justice: whenever it is possible to reform institutions and practices in ways that enhance one or more of these factors, we should do so.
This essay is one of nearly three dozen original contributions to be included in 10 Years After September 11 , a digital collection recently launched by the Social Science Research Council. In the days immediately following 9/11/01, the Council invited a wide range of leading social scientists to write short essays for an online forum . Ten years later, these same contributors have been asked to reflect on what has changed and what remains the same. The result is an extraordinary collection of new essays , with contributions from Rajeev Bhargava, Mary Kaldor, David Held, Olivier Roy , Saskia Sassen, Veena Das, Richard Falk, and many others.—ed. At the time of the 9/11 attacks, commentators trying to analyze Afghan support for Al-Qaeda put a great deal of emphasis on the Taliban’s sectarian orientation as “Deobandi.”
“Traditionalist” Islamic activism
Risk [Revised entry by Sven Ove Hansson on August 11, 2011. Changes to: Main text, Bibliography] Since the 1970s, studies of risk have grown into a major interdisciplinary field of research. Although relatively few philosophers have focused their work on risk, there are important connections between risk studies and several philosophical subdisciplines.
Risk
First published Tue Mar 13, 2007; substantive revision Thu Aug 11, 2011 Since the 1970s, studies of risk have grown into a major interdisciplinary field of research. Although relatively few philosophers have focused their work on risk, there are important connections between risk studies and several philosophical subdisciplines. This entry summarizes the most well-developed of these connections and introduces some of the major topics in the philosophy of risk.
Risk
"Second-order simulacra, a term coined by Jean Baudrillard, are symbols without referents, that is, symbols with no real object to represent. Simply put, a symbol is itself taken for reality and further layer of symbolism is added. This occurs when the symbol is taken to be more important or authoritative of the original entity, authenticity has been replaced by copy (thus reality is replaced by a substitute).
Second-order simulacra - Wikipedia
One is tempted to say: social inventions or re-inventions (as the newly invented/discovered possibility of restoring to the city square the ancient role of the agora on which rules and rulers were... Stripping the place of its importance means that no place can any longer consider its own plight and potency, fullness or void, dramas played in and spectators they attract, as its private mattes. Places may (and do) propose, but it is now the turn of the unknown/uncontrolled/intractable/unpredictable forces roaming in the “space of flows” to dispose. Initiatives are as before local, but their consequences are now global, staying stubbornly beyond the predicting/planning/steering powers of the initiative’s birthplace, or any other place for that matter. Once launched, they – just as the notorious “intelligent missiles” – are fully and truly on their own.