This anthology focuses on “practical” forms and expressions of knowledge, like thinking through artistic media or by crafting things out of materials. The ten chapters follow and review various tracks in conceptions of contemporary knowledge, exploring human knowledge and experience from the perspective of human activities or practices, professional, artistic, domestic, or whatever. A guiding idea is that human knowledge seldom, perhaps never, fits into the traditional dualism between thinking and doing. -/- The chapters are written by philosophers and musicians (...) – some with a double experience as artists and theoreticians. The themes are philosophical, but above all, they touch on questions that are essential for how we understand ourselves as thinking and playing bodies, indeed as parts of nature. The book does not propose one single “theory of knowledge” but steps towards a more diverse and open attitude to the meaning of knowledge. -/- We hope that the texts will be of interest and useful in both disciplinebased and professional education: in philosophy, art schools, tea cher education, and in other programmes where tacit and practical knowledge are essential for the (future) practitioners. It is possible to independently read, and profit from, most of the chapters. (shrink)

Attributions of what we shall call normative responsibilities play a central role in everyday moral thinking. It is commonly thought, for example, that parents are responsible for the wellbeing of their children, and that this has important normative consequences. Depending on context, it might mean that parents are morally required to bring their children to the doctor, feed them well, attend to their emotional needs, or to see to it that someone else does. Similarly, it is sometimes argued that countries (...) that emit most greenhouse gases are responsible for preventing catastrophic climate change. This responsibility might imply that these countries are morally required to take necessary steps individually and jointly to come to an agreement on and implement a workable plan, and to avoid steps that worsen the situation. More trivially, the grading of your student’s essays might be your responsibility, as might making sure there is wine at tomorrow’s picnic, and you might thus be required to see to it that essays are competently graded and suitable wine brought to the picnic. -/- Though attributions of normative responsibilities are legion, such responsibilities have received surprisingly little philosophical attention compared to its normative relatives, obligations and reasons, and compared to retrospective responsibility. This chapter hopes to improve on this situation by taking on two main tasks. The first, attempted in section 1, is to spell out the general structure of normative responsibility, in particular the relation between normative responsibilities and corresponding obligations and demands. We suggest that normative responsibilities are constituted by normative requirements that the responsible agents care appropriately about how well things go in certain regards, and that obligations generally can be seen as straightforward upshots of requirements to care. -/- The second task, taken on in section 2, is to provide an overview of prominent sources of normative responsibility and its distribution among agents. Why would the children’s wellbeing be the parents’ responsibility? Why not the neighbor’s, or the state’s, or everyone’s? Here we discuss a range of possible sources, including agents’ abilities, costs involved in taking on the responsibility in question, retrospective responsibility for the situation, promises or contracts, and certain social relationships. (shrink)

In 1992, Bengt Hägglund put forward a thesis according to which a codex in his possession is based on material Johannes Rudbeckius (1581–1646) authored in 1611, maintaining that the codex gives us information about Rudbeckius's lectures on _loci theologici_ in Uppsala during the years 1611–1613 and that it reveals to us characteristic features of Rudbeckius's thinking about dogmatics. Hägglund published the codex in 2001. I point out, first, weaknesses in Hägglund's argumentation. Second, I present indirect evidence against his thesis (...) employing the two series of Rudbeckius's published dissertations on dogmatics (1611–1613, 1620–1644) and his own comments about his lectures. Third, I indicate that three parts of the codex that are particularly important for Hägglund's argumentation stem from other authors: the introductory part on the nature of theo­logy, as well as the chapter on _locus de ecclesia_, have their origin in Jesper Brochmand's _Universae theologiae systema_ (1633), while the conclusion is taken from a dissertation that Balthasar Meisner published in 1614. The codex does not allow us to access a work Rudbeckius would have authored in 1611: it contains too many parts he cannot have authored then. In particular, the introduction and the conclusion of the codex do not tell us anything about Rudbeckius's characteristic thoughts on dogmatics. Hägglund's main reason for thinking that the codex is a transcript of Rudbeckius's work from 1611 is a date mentioned at the end of locus of the church. As it happens, this locus is borrowed from Brochmand, not from Rudbeckius. (shrink)