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Displaying: 1-9 of 9 documents


1. Philosophy in the Contemporary World: Volume > 6 > Issue: 1
James B. Sauer Five Year Cumulative Index: Spring 1994 - Winter 1998
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apa pacific division group session, 1999: roger paden on political utopianism
2. Philosophy in the Contemporary World: Volume > 6 > Issue: 1
Roger Paden Political Arguments Against Utopianism
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A number of different types of arguments have been advanced against the use of Utopian speculation in Political Philosophy. In this essay I examine what I call "political arguments against utopianism." I limit my discussion to those arguments made by liberals. These arguments hold that there is some essential incompatibility between liberalism and utopianism. I argue that this is not the case. After examining these arguments in detail, I attempt to define "utopianism." This leads me to argue that there is a type of utopianism, which I call "political utopianism," which escapes the political arguments advanced by liberals. I end by urging that liberals should spend more time developing Utopian conceptions of liberal society.
3. Philosophy in the Contemporary World: Volume > 6 > Issue: 1
Nancy Snow Comments on Roger Paden, "Political Arguments Against Utopianism"
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4. Philosophy in the Contemporary World: Volume > 6 > Issue: 1
Joseph Wagner Commentary on Roger Paden's "Political Arguments Against Utopianism"
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5. Philosophy in the Contemporary World: Volume > 6 > Issue: 1
Roger Paden Utopian Liberalism: A Response to my Colleagues
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6. Philosophy in the Contemporary World: Volume > 6 > Issue: 1
Frances E. Gill Mill on Censorship
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This essay argues that John Stuart Mill is not the radical anti-censorship thinker he is sometimes supposed to be. By describing a contemporary case ofa journalist who denied the holocaust, I show that there is evidence in Mill that supports the position that the journalist should have been censored.
7. Philosophy in the Contemporary World: Volume > 6 > Issue: 1
Daniel J. Goodey The Spirit of Art: An Hegelian Look at Art Today
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This essay seeks to establish the relevance for contemporary aesthetic theory of Hegel's view of the relationship between art, religion, and philosophy. The way in which Hegel relates these three is shown to offer an aesthetic theory in conflict with, and superior to, both functionalist and naturalist approaches. The views of Arnold Berleaut and Robert Steeker are used as foils for the functionalism/naturalism part of the argument. Finally, the views of Benedetto Croce concerning the death of art and religion in Hegel are shown tobe mistaken, clearing the way for asserting the relevance of He gel's ideas to contemporary aesthetic theory.
8. Philosophy in the Contemporary World: Volume > 6 > Issue: 1
Kristján Kristjánsson A Prolegomena to "Emotional Intelligence"
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Although emotional intelligence (EQ) training seems to fall right into line with virtue ethics and the reigning cognitive theories of emotion, there is a reason many philosophers are skeptical of such training. Emotional intelligence manuals tend to underplay considerations which philosophers see as essential preludes to theories of emotional cultivation: considering our responsibility for emotions, connecting this responsibility with moral evaluation, and explaining moral-justification of particular emotions in particular contexts. This essay fills in the gap between EQ-theorists and philosophers by outlining the conditions which must be satisfied for an emotion to be morally justified, and hence a proper object of EQ-training. A necessary step in filling in this gap is to show how moral evaluation of the emotions indeed requires responsibility, in spite of recent attacks on this assumption. If successful, this defended position provides a prolegomena to the ideal of emotional intelligence.
9. Philosophy in the Contemporary World: Volume > 6 > Issue: 1
Krassimir Stojanov Personal Identity and Social Change: Toward a Post-Traditional Lifeworld
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The paper attempts to describe mechanisms of personal identity development during the radical break with traditions which is typical for the age of reflexive modernity. Here identity development is no longer possible on the base of identification with irreflexive, traditionally given symbols of a local culture. Post-traditional identity does not refer to the past, but to the future, which has optional as well as contingent character.Post-traditional identity is formed through participation in a kind of intersubjectivity which has a reflexive and universal structure. I explain this model of inter subjectivity by means of a comparative analysis of two opposite concepts of interpersonal communication, respectively of the relationship between land We-namely those of Charles Taylor and Jürgen Habermas.