Anglophone philosophers have on the whole overlooked much of the last ten years or so of Descartes' philosophical career. In the period following publication of the Meditations, however, Descartes was
There can be no doubt that Kant thought we should be reflective: we ought to care to make up our own minds about how things are and what is worth doing. Philosophical objections to the Kantian reflective ideal have centred on concerns about the excessive control that the reflective person is supposed to exert over their own mental life, and Kantians who feel the force of these objections have recently drawn attention to Kant's conception of moral virtue as it is developed in his later work, chiefly the Metaphysics of Morals. Melissa Merritt's book is a distinctive contribution to this recent turn to virtue in Kant scholarship. Merritt argues that we need a clearer, and textually more comprehensive, account of what reflection is, in order not only to understand Kant's account of virtue, but also to appreciate how it effectively rebuts long-standing objections to the Kantian reflective ideal.
There can be no doubt that Kant thought we should be reflective: we ought to care to make up our own minds about how things are and what is worth doing. Philosophical objections to the Kantian reflective ideal have centred on concerns about the excessive control that the reflective person is supposed to exert over their own mental life, and Kantians who feel the force of these objections have recently drawn attention to Kant's conception of moral virtue as it is developed in his later work, chiefly the Metaphysics of Morals. Melissa Merritt's book is a distinctive contribution to this recent turn to virtue in Kant scholarship. Merritt argues that we need a clearer, and textually more comprehensive, account of what reflection is, in order not only to understand Kant's account of virtue, but also to appreciate how it effectively rebuts long-standing objections to the Kantian reflective ideal.
Descartes is often regarded as the founder of modern philosophy, and is credited with placing at centre stage the question of what we know and how we know it. Descartes: Belief, Scepticism and Virtue
Democracy and Leadership: On Pragmatism and Virtue presents a theory of leadership drawing on insights from Plato’sRepublic, while abandoning his authoritarianism in favor of John Dewey’s democratic t
No thinker has reflected more deeply on the role of religion in human life than Søren Kierkegaard, who produced in little more than a decade an astonishing number of works devoted to an analysis of the kind of personality, character, and spiritual qualities needed to become an authentic human being or self. Understanding religion to consist essentially as an inward, passionate, personal relation to God or the eternal, Kierkegaard depicts the art of living religiously as a self through the creation of a kaleidoscope of poetic figures who exemplify the constituents of selfhood or the lack thereof. The present study seeks to bring Kierkegaard into conversation with contemporary empirical psychology and virtue ethics, highlighting spiritual dimensions of human existence in his thought that are inaccessible to empirical measurement, as well as challenging on religious grounds the claim that he is a virtue ethicist in continuity with the classical and medieval virtue tradition.
No thinker has reflected more deeply on the role of religion in human life than Søren Kierkegaard, who produced in little more than a decade an astonishing number of works devoted to an analysis of the kind of personality, character, and spiritual qualities needed to become an authentic human being or self. Understanding religion to consist essentially as an inward, passionate, personal relation to God or the eternal, Kierkegaard depicts the art of living religiously as a self through the creation of a kaleidoscope of poetic figures who exemplify the constituents of selfhood or the lack thereof. The present study seeks to bring Kierkegaard into conversation with contemporary empirical psychology and virtue ethics, highlighting spiritual dimensions of human existence in his thought that are inaccessible to empirical measurement, as well as challenging on religious grounds the claim that he is a virtue ethicist in continuity with the classical and medieval virtue tradition.
In Democracy and Leadership, Eric Thomas Weber draws from Plato’s virtues of the ideal city, updated with democratic values and insights from John Dewey, to present both a general and a democratic the
Moral frailty and failings have fascinated thinkers ever since the first records of drama, philosophy, and religion. How can we explain deliberate unethical acts and persistent urges to do evil? How c
This volume focuses on controversial issues that stem from Philippa Foot’s later writings on natural goodness which are at the center of contemporary discussions of virtue ethics. The chapters address
