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Existentialism and Humanism

Philosophy 24 (89):182-183 (1949)

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  1. (1 other version)Aristotle and Agamemnon.Renford Bambrough - 1983 - Royal Institute of Philosophy Supplement 16:29-40.
    My theme is tragical–historical–philosophical.Though the chief characters are Aristotle and Agamemnon, there are strong supporting roles for Heraclitus and Professor Sir Denys Page, and you will also hear the voices of Aeschylus, Spinoza, J. A. Froude and Professor A. W. H. Adkins.Heraclitus speaks first: ‘dis es ton auton potamon’, he says, ‘ouk an embaiês.’.
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  • آثار جدید درباره معناى زندگى (Persian: 'Recent Work on the Meaning of Life’).Thaddeus Metz - 2003 - Naqd Va Nazar: Quarterly Journal of Philosophy and Theology 8 (29-30):266-313.
    Persian translation by Mohsen Javadi of 'Recent Work on the Meaning of Life' (first published in Ethics 2002).
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  • Modernity, postmodernism and politics (in places like South Africa).Hennie Lotter - 1995 - In Deon Rossouw (ed.), Life in a postmodern culture. Human Sciences Research Council Press.
    In this chapter I show that it is possible to interpret an important group of postmodern texts as presenting intellectual and practical challenges with a specific focus that is worth the serious attention of everyone interested in politics. My interpretation shows that a certain strand of postmodern thought is not only consonant with a liberal democratic political morality, but also modifies and extends it in an eminently desirable direction. Such an interpretation has become possible because a significant consensus has emerged (...)
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  • Climate Change Inaction and Moral Nihilism.Thomas Pölzler - 2015 - Ethics, Policy and Environment 18 (2):202-214.
    The effects of anthropogenic climate change may be devastating. Nevertheless, most people do not seem to be seriously concerned. We consume as much as we always did, drive as much as we always did, eat as much meat as we always did. What can we do to overcome this collective apathy? In order to be able to develop effective measures, we must first get clear about the causes of climate change inaction. In this paper I ask whether moral nihilism is (...)
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  • Virtue through Harmony: An Exploration of the Ethical Role of Music in Society.Sylvan Tovar - unknown
    Music can profoundly affect individuals and societies. Individuals use music to express themselves, their opinions, their worldview, their emotions, all channeled through the medium of sound. Societies use music to help give identity to their culture. Music has inspired people to take up arms for their country, or to revolt. It has gathered people of different backgrounds together under the banner of peace and of war. It has inspired people to march, it has driven them to yell, to scream, to (...)
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  • A semblance of identity.Nathan Widder - 2012 - Philosophy and Social Criticism 38 (8):821-842.
    This article challenges the idea that individual and collective agency require centred, fixed identities to be efficacious and meaningful. In post-foundational political thought, this idea frequently underpins an understanding of the subject as something temporarily consolidated through constitutive exclusions and a claim that political and ethical thought must negotiate the necessity for and inevitable failure of these exclusions. Against this thesis, the article presents a reading of Nietzsche’s analysis of the drives and their relation to the ego, holding that for (...)
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  • Role Models and Moral Exemplars.Dennis J. Moberg - 2000 - Business Ethics Quarterly 10 (3):675-696.
    Role modeling is widely thought to be a principal vehicle for acquiring the virtues. Yet, little is known about role modeling as a process. This paper surveys the behavioral sciences for insights about how one person can find the actions of another person so inspirational that the person attempts to reproduce the behavior in question. In general, such inspiration occurs when an observer sees a model similar to herself, wrestling with a problem she is having, such that the model’s accomplishments (...)
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  • (1 other version)The Sartre‐Heidegger Controversy on Humanism and the Concept of Man in Education.Leena Kakkori & Rauno Huttunen - 2012 - Educational Philosophy and Theory 44 (4):351-365.
    Jean-Paul Sartre claims in his 1945 lecture ‘Existentialism is a Humanism’ that there are two kinds of existentialism: that of Christians like Karl Jaspers, and atheistic like Martin Heidegger. Sartre's ‘spiritual master’ Heidegger had no problem with Sartre defining him as an atheist, but he had serious problems with Sartre's concept of humanism and existentialism. Heidegger claims that the essence of humanism lies in the essence of the human being. After the Enlightenment, the Western concept of man has been presented (...)
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  • Three theories of human nature.Mikael Stenmark - 2009 - Zygon 44 (4):894-920.
    In The Blank Slate: The Modern Denial of Human Nature , Steven Pinker maintains that at present there are three competing views of human nature—a Christian theory, a "blank slate" theory (what I call a social constructivist theory), and a Darwinian theory—and that the last of these will triumph in the end. I argue that neither the outcome of such competition nor the particular content of these theories is as clear as Pinker believes. In this essay I take a critical (...)
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  • The Bounds of freedom.Galen Strawson - 2001 - In Robert Kane (ed.), The Oxford Handbook of Free Will. New York: Oxford University Press. pp. 441-460.
    The shortest form of the Basic Argument against free will and moral responsibility runs as follows: [1] When you act, you do what you do—in the situation in which you find yourself—because of the way you are. [2] If you do what you do because of the way you are, then in order to be fully and ultimately responsible for what you do you must be fully and ultimately responsible for the way you are. But [3] You cannot be fully (...)
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  • Existence and the Good: Metaphysical Necessity in Morals and Politics.Franklin I. Gamwell - 2012 - State University of New York Press.
    Morals and politics depend on a metaphysical backing. All reality is marked by certain necessary features and a divine purpose inherent in all reality defines the good to which all human life should be directed. These are bold assertions in a climate where the credibility of metaphysics is widely denied. Indeed, for the past two centuries, Western philosophy has been marked by a consensus that questions about moral and political life should be considered separately from questions about ultimate reality. In (...)
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  • Evolutionary Emergence of Purposive Goals and Values: A Naturalistic Teleology.Donald A. Crosby - 2023 - Albany: SUNY Press.
    Develops and defends a philosophical account of meaning, purpose, and value in human life and experience that is naturalistic without being reductionistic or scientistic.
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  • No point of view except ours?Luke Elson - 2024 - Topoi 43 (2):479-489.
    I argue that it’s quite comprehensible to get upset about metaethical nihilism, to indulge what I call nihilistic despair. When we lose the objective moral or normative point of view, we lose the promise of luck-immune guidance and categorical importance, things many of us hope for. This is all quite Williams-friendly, but I reject his puzzling but suggestive remarks that nihilistic despair must be a self-pitying muddle. Finally, I argue that internalism about reasons is even more depressing than outright nihilism, (...)
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  • Wittgenstein, Quasi-Fideism, and Scepticism.Robert Vinten - 2022 - Topoi 41 (5):1-12.
    In the discussion of certainties, or ‘hinges’, in Wittgenstein’s On Certainty some of the examples that Wittgenstein uses are religious ones. He remarks on how a child might be raised so that they ‘swallow down’ belief in God (§107) and in discussing the role of persuasion in disagreements he asks us to think of the case of missionaries converting natives (§612). In the past decade Duncan Pritchard has made a case for an account of the rationality of religious belief inspired (...)
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  • Confessions of an Agnostic: Apologia Pro Vita Sua.Michael Ruse - 2021 - Sophia 60 (3):575-591.
    Francis Collins, the director of the NEH and well-known Christian, has said that agnosticism is a bit of a cop-out. Either be a Christian or be an atheism, but have the guts to make up your mind. I shall argue in a positive way for agnosticism, showing that it can be as vibrant a position as belief or non-belief. It gives you a renewed appreciation of life and the world in which we live.
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  • Transcendentality and Nothingness in Sartre's Atheistic Ontology.King-Ho Leung - 2020 - Philosophy 95 (4):471-495.
    This article offers a reading of Sartre's phenomenological ontology in light of the pre-modern understanding of ‘transcendentals’ as universal properties and predicates of all determinate beings. Drawing on Sartre's transcendental account of nothingness in his early critique of Husserl as well as his discussion of ‘determination as negation’ in Being and Nothingness, this article argues that Sartre's universal predicate of ‘the not’ (le non) could be understood in a similar light to the medieval scholastic conception of transcendentals. But whereas the (...)
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  • Life Is Strange and ‘‘Games Are Made’’: A Philosophical Interpretation of a Multiple-Choice Existential Simulator With Copilot Sartre.Luis de Miranda - 2016 - Games and Culture 1 (18).
    The multiple-choice video game Life is Strange was described by its French developers as a metaphor for the inner conflicts experienced by a teenager in trying to become an adult. In psychological work with adolescents, there is a stark similarity between what they experience and some concepts of existentialist philosophy. Sartre’s script for the movie Les Jeux Sont Faits (literally ‘‘games are made’’) uses the same narrative strategy as Life is Strange—the capacity for the main characters to travel back in (...)
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  • (1 other version)Aristotle and Agamemnon.Renford Bambrough - 1983 - Royal Institute of Philosophy Lectures 16:29-40.
    My theme is tragical–historical–philosophical. Though the chief characters are Aristotle and Agamemnon, there are strong supporting roles for Heraclitus and Professor Sir Denys Page, and you will also hear the voices of Aeschylus, Spinoza, J. A. Froude and Professor A. W. H. Adkins. Heraclitus speaks first: ‘ dis es ton auton potamon ’, he says, ‘ ouk an embaiês .’.
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  • Wilson on relativism and teaching.Jim Mackenzie - 1987 - Journal of Philosophy of Education 21 (1):119–130.
    Jim Mackenzie; Wilson on Relativism and Teaching, Journal of Philosophy of Education, Volume 21, Issue 1, 30 May 2006, Pages 119–130, https://doi.org/10.1111/j.
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  • Being Responsible and Holding Responsible: On the Role of Individual Responsibility in Political Philosophy.Lasse Nielsen & David V. Axelsen - 2021 - Res Publica 27 (4):641-659.
    This paper explores the role individual responsibility plays in contemporary political theory. It argues that the standard luck egalitarian view—the view according to which distributive justice is ensured by holding people accountable for their exercise of responsibility in the distribution of benefits and burdens—obscures the more fundamental value of being responsible. The paper, then, introduces an account of ‘self-creative responsibility’ as an alternative to the standard view and shows how central elements on which this account is founded has been prominently (...)
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  • Teaching Critical Thinking Virtues and Vices.Stuart Hanscomb - 2019 - Teaching Philosophy 42 (3):173-195.
    In the film and play Twelve Angry Men, Juror 8 confronts the prejudices and poor reasoning of his fellow jurors, exhibiting an unwavering capacity not just to formulate and challenge arguments, but to be open-minded, stay calm, tolerate uncertainty, and negotiate in the face of considerable group pressures. In a perceptive and detailed portrayal of a group deliberation a ‘wheel of virtue’ is presented by the characters of Twelve Angry Men that allows for critical thinking virtues and vices to be (...)
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  • Humanist Controversies.Steven Mailloux - 2012 - Philosophy and Rhetoric 45 (2):134-147.
    This article discusses two twentieth-century examples of humanist controversies in order to demonstrate some rhetorical paths of thought involved in developing and securing rhetorical humanism within philosophy and rhetorical studies. The article begins with Martin Heidegger's antihumanist provocation and examines Ernesto Grassi's response in his revisionist interpretation of a nonmetaphysical Renaissance humanism. Next it takes up the post-Heideggerian moment of late twentieth-century postmodern critiques, including attacks on humanist foundationalism and essentialist notions of agency, and compares Grassi's defense of rhetorical humanism (...)
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  • Progress Towards Wise Decision Making.Tim LeBon & David Arnaud - 2004 - Philosophy of Management 4 (2):53-72.
    The management literature is not short of tools for helping people to make wiser decisions. This paper outlines another tool so it must be asked how can it justify itself given the substantial work that is already done. We suggest that many tools either fail to properly integrate, or simply lack an analysis of (i) showing how emotions help or hinder solving the problem, (ii) the role of creative and critical thinking and (iii), working out what values are at issue (...)
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  • Alain Badiou, the Hebb-event, and materialism split from within.Adrian Johnston - 2008 - Angelaki 13 (1):27 – 49.
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  • Genetic Engineering, Artificial Intelligence, and Natural Man: An Existential Inquiry into Being and Rights.Anthony Asekhauno & Wesley Osemwegie - 2019 - Philosophical Investigations 13 (28):181-193.
    .It is apt and usual to cogitate and ratiocinate man and human rights; it is less so about or with (other) animal rights; and much more less and lesser so with/about “plant rights” and (possibly) the rights of cloned/the artificially intelligent agents’. This condition is unfair and not ideal because man, other animals, plants, and other human manipulations (AI) from nature constitute varying levels of being; therefore, they possess varying levels of rights. Hence there is need to espouse the nature/levels (...)
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  • Sartre's Theory of Character.Jonathan Webber - 2006 - European Journal of Philosophy 14 (1):94-116.
    Various influential ethical theories propose that we should strive to develop morally sound character traits, either because good actions are those that issue from good character traits, or because good traits are those that generally incline us toward actions that are good for some independent reason such as the intentions with which they are performed or the consequences of performing them. This proposal obviously raises questions about the nature and origins of character traits, and our degree of control over them. (...)
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  • Duties of Minimal Wellbeing and Their role in Global Justice.Ambrose Y. K. Lee - unknown
    This thesis is the first step in a research project which aims to develop an accurate and robust theory of global justice. The thesis concerns the content of our duties of global justice, under strict compliance theory. It begins by discussing the basic framework of my theory of global justice, which consists in two aspects: duties of minimal wellbeing, which are universal, and duties of fairness and equality, which are associative and not universal. With that in place, it briefly discusses (...)
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  • “Comment Is Free, but Facts Are Sacred”: User-generated Content and Ethical Constructs at the Guardian.Jane B. Singer & Ian Ashman - 2009 - Journal of Mass Media Ethics 24 (1):3-21.
    This case study examines how journalists at Britain's Guardian newspaper and affiliated Web site are assessing and incorporating user-generated content in their perceptions and practices. A framework of existentialism helps highlight constructs and professional norms of interest. It is one of the first data-driven studies to explore how journalists are negotiating personal and social ethics within a digital network.
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  • On visibility and power: An Arendtian corrective of Foucault. [REVIEW]Neve Gordon - 2002 - Human Studies 25 (2):125-145.
    Freedom, conceived ontologically, is power's condition of possibility. Yet, considering that the subject's interests and identity are constantly shaped, one still has to explain how – theoretically speaking – individuals can resist control. This is precisely the issue I address in the following pages. Following a brief overview of Foucault's contribution to our understanding of power, I turn to discuss the role of visibility vis-à-vis control, and show how the development of disciplinary techniques reversed the visibility of power. While Foucault (...)
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  • Response and Responsibility: Rethinking Accountability in Education.Alison M. Brady - 2021 - Journal of Philosophy of Education 55 (1):25-40.
    Journal of Philosophy of Education, EarlyView.
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  • A consequentialist account of Narveson’s dictum.John Cusbert & Robyn Kath - 2019 - Philosophical Studies 176 (7):1693-1709.
    In population ethics, Narveson’s dictum states: morality favours making people happy, but is neutral about making happy people. The thought is intuitively appealing; for example, it prohibits creating new people at the expense of those who already exist. However, there are well-known obstacles to accommodating Narveson’s dictum within a standard framework of overall betterness: any attempt to do so violates very plausible formal features of betterness. Therefore, the prevailing view is that the dictum is off-limits to consequentialists, who are thereby (...)
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  • The Complex 'I'. The Formation of Identity in Complex Systems.Paul Cilliers & Tanya De Villiers-Botha - 2010 - In F. P. Cilliers & R. Preiser (eds.), Complexity, Difference and Identity. Issues in Business Ethics. Springer. pp. 19–38.
    When we deal with complex things, like human subjects or organizations, we deal with identity – that which makes a person or an organization what it is and distinguishes him/her/it from other persons or organizations, a kind of “self”. Our identity determines how we think about and interact with others. It will be argued in this chapter that the self is constituted relationally. Moreover, when we are in the realm of the self, we are always already in the realm of (...)
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  • (1 other version)Speaking Rationally About the Good.Paul Kucharski - 2015 - Forum Philosophicum: International Journal for Philosophy 20 (1):29-49.
    In this paper, I explain and defend Karol Wojtyła’s claim that “if we wish to speak rationally about good and evil, we have to return to the philosophy of being. If we do not set out from such ‘realist’ presuppositions, we end up in a vacuum.” I begin by outlining Wojtyła’s existential understanding of the good, according to which the good for x is found in those ends that complete the being that is lacking in x, or that enhance its (...)
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  • Luminosity Failure, Normative Guidance and the Principle ‘Ought-Implies-Can’.Nick Hughes - 2018 - Utilitas 30 (4):439-457.
    It is widely thought that moral obligations are necessarily guidance giving. This supposed fact has been put to service in defence of the ‘ought-implies-can’ principle according to which one cannot be morally obligated to do the impossible, since impossible-to-satisfy obligations would not give guidance. It is argued here that the supposed fact is no such thing; moral obligations are not necessarily guiding giving, and so the ‘guidance argument’ for ought-implies-can fails. This is the result of no non-trivial condition being ‘luminous’.
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  • Appraisal of African Identity for Sustainable Development.Michael Chugozie Anyaehie - 2013 - Open Journal of Philosophy 3 (1):150.
    Africa is the poorest continent in the world despite her huge human and material resources. She is at the periphery of global development. Some people attribute the African predicament to her experience of slavery and colonialism which distorted her identity and disoriented her values. But she is not the only continent that was colonised. Other colonised continents are already finding their bearing in global development. What is that unique factor about African identity that hinders her from having her own stake (...)
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  • That ‘Nothing’ is ‘Something’: A critique of Sartre’s existentialism.Anthony Afe Asekhauno - 2017 - Idea. Studia Nad Strukturą I Rozwojem Pojęć Filozoficznych 29 (1):339-348.
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  • Parents perspectives on whole genome sequencing for their children: qualified enthusiasm?J. A. Anderson, M. S. Meyn, C. Shuman, R. Zlotnik Shaul, L. E. Mantella, M. J. Szego, S. Bowdin, N. Monfared & R. Z. Hayeems - 2017 - Journal of Medical Ethics 43 (8):535-539.
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  • A philosophy to fit “the character of this historical period”? Responses to Jean-Paul Sartre in some British and U.S. philosophy departments, c. 1945–1970. [REVIEW]Rosie Germain - 2020 - Intellectual History Review 30 (4):693-735.
    Anglophone philosophers are often associated with rejecting philosophy’s moral guidance function after 1945. This article builds on existing work on Jean-Paul Sartre’s reception in universities to show that, actually, many British and U.S. philosophers embraced moral guidance roles by engaging with his work and that they promoted creativity and choice in society as a result. Sartre first came to philosophers’ attention in the context of post-war Francophilia, but interest in him quickly went beyond the fact that he was French and (...)
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  • Why the Bible Cannot and Should Not Be Taken Literally.Randall S. Firestone - 2014 - Open Journal of Philosophy 4 (3):303-318.
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  • Authentic freedom as participation in being in the philosophy of Gabriel Marcel.Cyril Emeka Ejike - 2024 - South African Journal of Philosophy 43 (1):1-11.
    The aim of this article is to argue that Marcel’s idea of freedom as participation in being is what constitutes authentic freedom and existence. A “pessimistic” existentialist, Sartre conceives of authentic freedom and existence or life as making free choices and committing oneself to one’s chosen mode of life and taking responsibility for it. However, this stand of absolute freedom of choice, irrespective of the morality and nature of one’ actions with regard to human essence and ontological status as finite (...)
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  • Knowledge of Oneself and of Others: Aquinas, Wittgenstein and Rembrandt.John Haldane - 2022 - Philosophical Investigations 45 (4):388-413.
    Philosophical Investigations, EarlyView.
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  • Transcendence, Symbolic Immortality and Evil.James Hardie-Bick - 2012 - Human Studies 35 (3):415-428.
    Ernest Becker’s work addresses the implications that arise from being aware of our own mortality. Like Sartre, Becker recognises that human beings have the potential to transcend and look beyond their immediate situation, but his work also confronts the darker aspects of human existence that arise from our self-awareness. The aim of the paper is to provide an overview of Becker’s work and to show the potential of Becker’s theory of evil to inform a number of contemporary debates in the (...)
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  • Overcoming metaphysics: Elias and Foucault on power and freedom.Ian Burkitt - 1993 - Philosophy of the Social Sciences 23 (1):50-72.
    In their respective analyses of Western civilizations, both Norbert Elias and Michel Foucault were concerned to overcome metaphysical notions of power and freedom, seeing them as relations rather than as properties possessed by some groups and individuals but not others. This essay explores the similarities between their understanding of power and freedom as relations. However, there are many differences between these two theorists, most important of which is the Nietzschean philosophy that is the foundation of Foucault's analysis. Central to the (...)
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  • New adventures in the dialectic of humanism: Todorov, sebald and Agamben.John Grumley - 2008 - Critical Horizons 9 (2):189-213.
    This paper attempts to assess the state of the contemporary debate over humanism. Beginning with a brief recap of the main historical meanings of the concept of humanism itself, it details both the most recent articulation of the humanist standpoint in the work of Tzvetan Todorov and his "critical humanism" and the most potent anti-humanist replies in W.G. Sebald and Giorgio Agamben. While concerned to critically evaluate these new constellations of the debate, its main contention is not to wholly endorse (...)
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  • Existentialism and Humanism: Humanity—Know Thyself!Nigel Tubbs - 2013 - Studies in Philosophy and Education 32 (5):477-490.
    At times, an individual in modernity can feel dehumanised by work, by administration, by technology, and by political power. This experience of being dehumanised can take the individual to an existential awareness of the priority of existence over essence. But what does this existential experience mean? Are there ways in which this experience can reconnect the individual to her being human, or to her being part of humanity? Any such reconnection is further complicated by the suspicion that universal presuppositions concerning (...)
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  • Human being @ Risk. Enhancement, Technology, and the Evaluation of Vulnerability Transformations by Jacopo Branchesi.Jacopo Branchesi - 2014 - Humana Mente 7 (26).
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  • The implicit ethics of designing.Ben Sweeting - unknown
    The relationship between ethics and design is most usually thought of in terms of applied ethics. There are, however, difficulties with this: for instance, conventional ethical stances such as deontology or consequentialism depend on procedures that are inapplicable in the sorts of complex situations which designers commonly face. In any case, it is not as if ethics is a settled body of theory that can act as an authority with which to guide practice. Depending on which theories we refer to, (...)
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  • Conflicting Reasons and Freedom of the Will.Nadine Elzein - 2010 - Proceedings of the Aristotelian Society 110 (3pt3):399-407.
    Incompatibilism is often accused of incoherence because it introduces randomness in support of freedom. I argue that the sort of randomness that's thought to be detrimental to freedom results not from denying causal determinism, so much as denying what we might call ‘rational determinism’: denying that agents' actions are determined by their reasons for acting. Compatibilists argue that introducing the ability to decide differently allows agents to make choices that are irrational, and this undermines rather than furthering freedom. I maintain (...)
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  • Oversimplification in Philosophy.Randall S. Firestone - 2019 - Open Journal of Philosophy 9 (3):396-427.
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  • Re-thinking the human: Heidegger, fundamental ontology, and humanism.Gavin Rae - 2010 - Human Studies 33 (1):23-39.
    This essay engages with Heidegger’s attempt to re-think the human being. It shows that Heidegger re-thinks the human being by challenging the way the human being has been thought, and the mode of thinking traditionally used to think about the human being. I spend significant time discussing Heidegger’s attempt before, in the final section, asking some critical questions of Heidegger’s endeavour and pointing out how his analysis can re-invigorate contemporary attempts to understand the human being.
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