Civilization is now more than ever bombarded with the rapid innovation and technological development of all nations, which threatens to dislodge religious and moral traditions. Jürgen Habermas, a staunch defender of critical theory, has a very distinct philosophical position that theology is bound to come to grips with it. Theologians would argue that moral lift with its wide range of exclusions and virtues is of necessity grounded in a God, who is a transcendent entity. Failing such grounding, humanity is susceptible to secular relativism that, by its very nature, weakens the moral fabric of society. What is the role of religion in postmodernist society ? This article is a critical meta-analysis of what Habermas has to say on the matter This article thus provides a critique of Habermas's views on religion and the role of religion particularly in the public sphere. It is noticeable that Habermas has a different view with Immanuel Kant in that religion is not philosophical in nature, but rather involves a very unique and private matter off faith in a God.

Critical Discourse Analysis, or more popularly known as CDA, reflects the trend on the investigation of ideology and power struggle that is implied in the text and sound of discourse and language. with Norman Fairclough and the group in Lancaster University as the leading theorists of this discipline, this paper deals on extracting the very foundation of its theoretical claims in hope of unearthing the rich philosophical ideations and nuances that may have contributed towards its creation and formation through the years. In this way, this would not only expose its philosophical framework but also would provide its readers and its practitioners a theoretical base and scope of related disciplines for the furthering of their interests and practices. This diachronic sketch legitimizes the claims of CDA as it rests on the more popular and stable conceptual skeleton of the major prominent thinkers of critical theory, poststructuralism, and postmodernism.

This paper puts forward Wabi-Sabi aesthetics as one possible philosophical anchor for museum exhibits that focus less on beauty as perfection and more on beauty that reveals the imperfect nature of life and serves as a guide to joyful living. There is a growing trend in contemporary museums to feature not the usual paintings and sculptures, but crafts traditionally looked upon as objects for the hobbyist, not the artist. The mixed reactions from the art world show that this new practice requires a philosophy of beauty that, to begin with, did not look for the beautiful in that which is perfect as inspired by the Platonic ideals. The philosophy of Wabi-Sabis founded on the metaphysics of Buddhism, is here offered as one such foundation, questioning the idea of beauty and art, and blurring the distinctions between art and lift, as well as between art and crafts.

The aim of this paper is to analyze the transformation of a tradition of husbandry from moral and political philosophy to natural magic and technology. In the early 1640s there was a shift of approach in the Hartlib circle from the ecclesiastical peace projects to the more experimental and practical projects of husbandry. The discipline of vegetable philosophy defined a new field of interest which could connect the Baconian tradition of experimentation, the desire to compile natural histories, and the dedication to the open character of knowledge and human benefits. I will claim that vegetable philosophy, although operational and practical, and based on the production of transferable technologies, is still grounded on a set of metaphysical assumptions.

Continuous massive infrastructural development is necessary if anation is to remain on the pathway to development and be considered a developed nation. Infrastructural development involves the buitding of roacls, dams, bridges, power plants, healthfacilities, schools, etc. These infrastructures help in adequate provision of goods and services to the people. provision and maintenance of social infrastructures often coulcl have impact and effects on the natural environment. Some of these effects ctt times are negative and could damage the ecosystem. some infrastructural clevelopment projects are carried out without environmental impact assessment. This paper argues that infrastractural development projects should be carried out within theframework of the values of ecological ethics. It uses a critical analytic method and finds out that the values of ecological ethics are necessary for sustainable infrastructural development in Nigeria.

The conventioral understanding takes God to pray a pivotal philosophical role in Descartes's epistemological project. Michael Della Rocca disagrees with this interpretation. In a recent article, " Descartes, the Cartesian Circle, and epistemology without God," he forcefully argues for the view that takes God to be peripheral and at the fringe of Descartes's account of knowledge. He argues that Descartes renders God less important in his epistemology simply in virtue of having normative certainty of clear and distinct ideas or perceptions prior to his theological argument. This paper generally argues that although it could be said that Descartes has normative certainty of some claims before his arguments for God's existence, it is misleading to claim that God plays no pivotal philosophical role in Descartes's epistemological project. In particular, it argues that since the relevant conditions for scientia for Descartes include normative certainty of clear and distinct perceptions and understanding of the metaphysical foundations of cognition it is mistaken to suppose that God takes on a less than central role in Descartes's epistemology.

John Searle and Roger Penrose are two staunch critics of computationalism who nonetheIess believe that with the right framework the mind can be naturalized. while they may be successful in showing the shortcomings of computationalism, I argue that their alternative noncomputational frameworks equally fail to carry out the project to naturalize the mind. The main reason is their failure to resolve some fundamental incompatibilities between mind and science. Searle tries to resolve the incompatibility between the subjectivity of consciousness and the objectivity of silence by means of conceptual clarification. He, howeve4 fails to deal with the concepts crucial to this incompatibility, namely, the publicness of scientific knowledge and the privacy of psychological knowledge. Penrose tries to resolve the incompatibility between the non-computationality of psychological process and the computationality of scientific process by expanding the scope of science through some radical changes in quantum physics. His strategy, howeve4 has the danger of trivializing the distinction between science and non-science thereby putting into question the very value of the project to naturalize the mind. In addition, the feasibility of this strategy remains dubious in light of the mysteries that still surround quantum physics.

The prevalence of social pathologies in contemporary societies has triggered many critical theorists to challenge or even disrupt the status quo in the hope for a better society. Thus, the notion of social transformation or, better yet, emancipation has become one of the central themes in critical social theory. This paper aims to contribute to this scholarship through an exposition of Herbert Marcuse's attempt to socialize Georg Hegel's ontology. Inparticular, this paper aims to show how Marcuse explains the possibility of social transformation by appropriating key concepts in Hegel's huge philosophical system, most particularly from Hegel's Logic and the phenomenology of mind.