Results for 'Civic humanism'

368 found
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  1.  10
    The Liberal Arts, the Radical Enlightenment and the War Against Democracy.Arran Gare - 2012 - In Luciano Boschiero (ed.), On the Purpose of a University Education. North Melbourne: Australian Scholarly Publishing Ltd. pp. 67-102.
    Using Australia to illustrate the case, in this paper it is argued that the transformation of universities into businesses while the undermining of the liberal arts is motivated by either contempt for or outright hostility to democracy. This is associated with a global managerial revolution that is enslaving nations and people to the global market and the corporations that dominate it. The struggle within universities is the site of a struggle to reverse the gains of the Radical Enlightenment, the tradition (...)
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  2. Patriotism, Local and Global.Charles Blattberg - 2020 - In Mitja Sardoč (ed.), Handbook of Patriotism. Berlin, Germany: Springer.
    The terms “patriotism” and “nationalism” are distinguished historically, conceptually, and geographically. Historically, patriotism is shown to have roots in the classical republican tradition of political thought, according to which citizens should give priority to the common good of their political or civic, as distinct from national, community. Conceptually, it is argued that patriotism is best understood as a political philosophy, an account of the form or forms of dialogue that citizens should engage in when responding to their conflicts, whereas (...)
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  3.  29
    La legittimità dell’educazione alla cittadinanza. Questioni filosofiche. [The Legitimacy of Citizenship Education. Philosophical Issues.].Marcello Ostinelli - 2020 - Rivista Svizzera di Scienze Dell'educazione 42 (1):23-45.
    Recently the educational task of the public school has been repeatedly challenged. Citizenship has not been spared from criticism and its legitimacy has been questioned. The article discusses the issue of the legitimacy of citizenship education in public schools, specifying the meaning of neutrality of which it proposes a narrow interpretation. On this basis the article examines four philosophical models of citizenship education (communitarianism, civic humanism, liberalism, republicanism). The analysis suggests that the republican model of citizenship education is (...)
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  4.  71
    Reviving the Radical Enlightenment: Process Philosophy and the Struggle for Democracy.Arran Gare - 2008 - In Franz Riffert & Hans-Joachim Sanders (eds.), Researching with Whitehead: System and Adventure. 21729 Freiburg, Germany: pp. 25-57.
    The central thesis defended here is that modernity can best be understood as a struggle between two main traditions of thought: the Radical or “True” Enlightenment celebrating the world and life as creative and promoting the freedom of people to control their own destinies, and the Moderate or “Fake” Enlightenment which developed to oppose the democratic republicanism and nature enthusiasm of the Radical Enlightenment. While the Radical Enlightenment has promoted democracy, the central concern of the Moderate Enlightenment has been to (...)
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  5. The Psychological Speciesism of Humanism.Carrie Figdor - 2021 - Philosophical Studies 178:1545-1569.
    Humanists argue for assigning the highest moral status to all humans over any non-humans directly or indirectly on the basis of uniquely superior human cognitive abilities. They may also claim that humanism is the strongest position from which to combat racism, sexism, and other forms of within-species discrimination. I argue that changing conceptual foundations in comparative research and discoveries of advanced cognition in many non-human species reveal humanism’s psychological speciesism and its similarity with common justifications of within-species discrimination.
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  6. Civic Purpose in Late Adolescence: Factors That Prevent Decline in Civic Engagement After High School.Heather Malin, Hyemin Han & Indrawati Liauw - 2017 - Developmental Psychology 53 (7):1384-1397.
    This study investigated the effects of internal and demographic variables on civic development in late adolescence using the construct civic purpose. We conducted surveys on civic engagement with 480 high school seniors, and surveyed them again two years later. Using multivariate regression and linear mixed models, we tested the main effects of civic purpose dimensions (beyond-the-self motivation, future civic intention), ethnicity, and education on civic development from Time 1 to Time 2. Results showed that (...)
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  7. Civic Trust.Ryan Preston-Roedder - 2017 - Philosophers' Imprint 17.
    It is a commonplace that there are limits to the ways we can permissibly treat people, even in the service of good ends. For example, we may not steal someone’s wallet, even if we plan to donate the contents to famine relief, or break a promise to help a colleague move, even if we encounter someone else on the way whose need is somewhat more urgent. In other words, we should observe certain constraints against mistreating people, where a constraint is (...)
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  8. Civic Education and Liberal Legitimacy.Harry Brighouse - 1998 - Ethics 108 (4):719-745.
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  9. The Civic Duty to Report Crime and Corruption.Candice Delmas - 2014 - Les ateliers de l'éthique/The Ethics Forum 9 (1):50-64.
    Is the civic duty to report crime and corruption a genuine moral duty? After clarifying the nature of the duty, I consider a couple of negative answers to the question, and turn to an attractive and commonly held view, according to which this civic duty is a genuine moral duty. On this view, crime and corruption threaten political stability, and citizens have a moral duty to report crime and corruption to the government in order to help the government’s (...)
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  10. For-Profit Business as Civic Virtue.Jason Brennan - 2012 - Journal of Business Ethics 106 (3):313-324.
    According to the commonsense view of civic virtue, the places to exercise civic virtue are largely restricted to politics. In this article, I argue for a more expansive view of civic virtue, and argue that one can exercise civic virtue equally well through working for or running a for-profit business. I argue that this conclusion follows from four relatively uncontroversial premises: (1) the consensus definition of “civic virtue”, (2) the standard, most popular theory of virtuous (...)
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  11. Enhancement and Civic Virtue.William Jefferson, Thomas Douglas, Guy Kahane & Julian Savulescu - 2014 - Social Theory and Practice 40 (3):499-527.
    Opponents of biomedical enhancement frequently adopt what Allen Buchanan has called the “Personal Goods Assumption.” On this assumption, the benefits of biomedical enhancement will accrue primarily to those individuals who undergo enhancements, not to wider society. Buchanan has argued that biomedical enhancements might in fact have substantial social benefits by increasing productivity. We outline another way in which enhancements might benefit wider society: by augmenting civic virtue and thus improving the functioning of our political communities. We thus directly confront (...)
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  12. Political Realism Meets Civic Republicanism.Philip Pettit - 2017 - Critical Review of International Social and Political Philosophy 20 (3):331-347.
    The paper offers five desiderata on a realist normative theory of politics: that it should avoid moralism, deontologism, transcendentalism, utopianism, and vanguardism. These desiderata argue for a theory that begins from values rooted in a people’s experience; that avoids prescribing a collective deontological constraint; that makes the comparison of imperfect regimes possible; that takes feasibility and sustainability into account; and that makes room for the claims of democracy. The paper argues, in the course of exploring the desiderata, that a neo-republican (...)
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  13. Spinoza's Anti-Humanism.Yitzhak Y. Melamed - 2010 - In Smith Justin & Fraenkel Carlos (eds.), The Rationalists. Springer/Synthese.
    A common perception of Spinoza casts him as one of the precursors, perhaps even founders, of modern humanism and Enlightenment thought. Given that in the twentieth century, humanism was commonly associated with the ideology of secularism and the politics of liberal democracies, and that Spinoza has been taken as voicing a “message of secularity” and as having provided “the psychology and ethics of a democratic soul” and “the decisive impulse to… modern republicanism which takes it bearings by the (...)
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  14. Rhetorical Humanism Vs. Object-Oriented Ontology: The Ethics of Archimedean Points and Levers.Ira Allen - 2014 - Substance 43 (3):67-87.
    Archimedes of Syracuse has long provided a touchstone for considering how we make and acquire knowledge. Since the early Roman chroniclers of Archimedes’ life, and especially intensively since Descartes, scholars have described, sought, or derided the Archimedean point, defining and redefining its epistemic role. “Knowledge,” at least within modernity, is rhetorically tied to the figure of the Archimedean point, a place somewhere outside a regular and constrained world of experience. If this figure still leads to useful ways of thinking about (...)
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  15. The Motive of Society: Aristotle on Civic Friendship, Justice, and Concord.Eleni Leontsini - 2013 - Res Publica 19 (1):21-35.
    My aim in this paper is to demonstrate the relevance of the Aristotelian notion of civic friendship to contemporary political discussion by arguing that it can function as a social good. Contrary to some dominant interpretations of the ancient conception of friendship according to which it can only be understood as an obligatory reciprocity, I argue that friendship between fellow citizens is important because it contributes to the unity of both state and community by transmitting feelings of intimacy and (...)
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  16. Voting Rights for Older Children and Civic Education.Michael Merry & Anders Schinkel - 2016 - Public Affairs Quarterly 30 (3):197-213.
    The issue of voting rights for older children has been high on the political and philosophical agenda for quite some time now, and not without reason. Aside from principled moral and philosophical reasons why it is an important matter, many economic, environmental, and political issues are currently being decided—sometimes through indecision—that greatly impact the future of today’s children. Past and current generations of adults have, arguably, mortgaged their children’s future, and this makes the question whether (some) children should be granted (...)
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  17. Against "Humanism": Speciesism, Personhood, and Preference.Simon Cushing - 2003 - Journal of Social Philosophy 34 (4):556–571.
    Article responds to the criticism of speciesism that it is somehow less immoral than other -isms by showing that this is a mistake resting on an inadequate taxonomy of the various -isms. Criticizes argument by Bonnie Steinbock that preference to your own species is not immoral by comparison with racism of comparable level.
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  18.  76
    Civic Education: Political or Comprehensive?Elizabeth Edenberg - 2016 - In Johannes Drerup, Gunter Graf, Christoph Schickhardt & Gottfried Schweiger (eds.), Justice, Education, and the Politics of Childhood: Challenges and Perspectives. pp. 187-206.
    In this chapter, I consider the problem children, conceived of as future citizens, pose to understanding the scope and limits of Rawls’s Political Liberalism by focusing on the civic education of children. Can a politically liberal state provide all children the opportunity to become reasonable citizens? Or does the cultivation of reasonableness require comprehensive liberalism? I show that educating children to become reasonable in the way Rawls outlines imposes a demanding requirement that conflicts with Rawls’s aim of including a (...)
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  19. Beyond Dehumanization: A Post-Humanist Critique of Intensive Confinement.Lisa Guenther - 2012 - Journal of Critical Animal Studies. Special Issue on Animals and Prisons 10 (2).
    Prisoners involved in the Attica rebellion and in the recent Georgia prison strike have protested their dehumanizing treatment as animals and as slaves. Their critique is crucial for tracing the connections between slavery, abolition, the racialization of crime, and the reinscription of racialized slavery within the US prison system. I argue that, in addition to the dehumanization of prisoners, inmates are further de-animalized when they are held in conditions of intensive confinement such as prolonged solitude or chronic overcrowding. To be (...)
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  20. Rorty, Religion, and Humanism.Serge Grigoriev - 2011 - International Journal for Philosophy of Religion 70 (3):187-201.
    This article offers a review of Richard Rorty’s attempts to come to terms with the role of religion in our public and intellectual life by tracing the key developments in his position, partially in response to the ubiquitous criticisms of his distinction between private and public projects. Since Rorty rejects the possibility of dismissing religion on purely epistemic grounds, he is determined to treat it, instead, as a matter of politics. My suggestion is that, in this respect, Rorty’s position is (...)
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  21.  98
    Elections, Civic Trust, and Digital Literacy: The Promise of Blockchain as a Basis for Common Knowledge.Mark Alfano - forthcoming - Northern European Journal of Philosophy.
    Few recent developments in information technology have been as hyped as blockchain, the first implementation of which was the cryptocurrency Bitcoin. Such hype furnishes ample reason to be skeptical about the promise of blockchain implementations, but I contend that there’s something to the hype. In particular, I think that certain blockchain implementations, in the right material, social, and political conditions, constitute excellent bases for common knowledge. As a case study, I focus on trust in election outcomes, where the ledger records (...)
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  22. A Civic Republican Analysis of Mental Capacity Law.Tom O'Shea - 2018 - Legal Studies 1 (38):147-163.
    This article draws upon the civic republican tradition to offer new conceptual resources for the normative assessment of mental capacity law. The republican conception of liberty as non-domination is used to identify ways in which such laws generate arbitrary power that can underpin relationships of servility and insecurity. It also shows how non-domination provides a basis for critiquing legal tests of decision-making that rely upon ‘diagnostic’ rather than ‘functional’ criteria. In response, two main civic republican strategies are recommended (...)
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  23. Attaining Rogers Smith's Civic Ideals.David J. Lorenzo - 2002 - Political Theory 30 (3):357-383.
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  24. Propaganda, Non-Rational Means, and Civic Rhetoric.Ishani Maitra - 2016 - Theoria. An International Journal for Theory, History and Foundations of Science 31 (3):313-327.
    This paper examines Jason Stanley’s account of propaganda. I begin with an overview and some questions about the structure of that account. I then argue for two main conclusions. First, I argue that Stanley’s account over-generalizes, by counting mere incompetent argumentation as propaganda. But this problem can be avoided, by emphasizing the role of emotions in effective propaganda more than Stanley does. In addition, I argue that more propaganda is democratically acceptable than Stanley allows. Focusing especially on sexual assault prevention (...)
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  25. The Problem of Trans-Humanism in the Light of Philosophy and Theology.Philippe Gagnon - 2012 - In James B. Stump & Alan G. Padgett (eds.), The Blackwell Companion to Science and Christianity, pp. 393-405. Blackwell. pp. 393-405.
    Transhumanism is a means of advocating a re-engineering of conditions that surround human existence at both ends. The problem set before us in this chapter is to inquire into what determined its appearance, in particular in the humanism it seeks to overcome. We look at the spirit of overcoming itself, and the impatience with the Self, in order to try to understand why it seeks a saving power in technology. We then consider how the evolutionary account of the production (...)
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  26. Philosophy of Tertiary Civic Education in Hong Kong: Formation of Trans-Cultural Political Vision.Andrew T. W. Hung - 2015 - Public Administration and Policy: An Asia-Pacific Journal 18 (2).
    This paper explores the philosophy of tertiary civic education in Hong Kong. It does not only investigate the role of tertiary education that can play in civic education, but also explores the way to achieve the aim of integrating liberal democratic citizenship and collective national identity in the context of persistent conflicts between two different identity politics in Hong Kong: politics of assimilation and politics of difference. As Hong Kong is part of China and is inevitably getting closer (...)
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  27. Secular Humanism and Politics: An Unapologetically Liberal Perspective.Massimo Pigliucci - 2004 - In B. F. Seidman & N. J. Murphy (eds.), Toward a New Political Humanism. Prometheus.
    An exploration of the relationship between secular humanism and politics, from a liberal perspective.
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  28. Racism as Civic Vice.Jeremy Fischer - 2021 - Ethics 131 (3):539-570.
    I argue that racism is essentially a civic character trait: to be a racist is to have a character that rationally reflects racial supremacist sociopolitical values. As with moral vice accounts of racism, character is my account’s primary evaluative focus: character is directly evaluated as racist, and all other racist things are racist insofar as, and because, they cause, are caused by, express or are otherwise suitably related to racist character. Yet as with political accounts of racism, sociopolitical considerations (...)
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  29.  44
    Humanism and Political Development in Nigeria: A Philosophical Examination of Protagoras’ “Man is the Measure”.Elijah Okon John - 2016 - International Journal of Research in Humanities and Social Studies 3 (1):41-50.
    The position of this paper is that the political developments in Nigeria has bearing with Protagoras’ “man is the measure”. This dictum simply implies humanism. It is based on this that this work posits that humanism is what underlies and informs the political developments in Nigeria. Hence, it is argued that all the political eras in Nigeria have the well-being of human beings as their impetus. Thus, this work is premised on the need to meet up with the (...)
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  30. Existential Humanism and Moral Freedom in Simone de Beauvoir's Ethics.Tove Pettersen - 2015 - In Tove Pettersen Annlaug Bjørsnøs (ed.), Simone de Beauvoir – A Humanist Thinker. Brill/Rodopi. pp. 69-91.
    In "Existential Humanism and Moral Freedom in Simone de Beauvoir's Ethics" Tove Pettersen elucidates the close connection between Beauvoir’s ethics and humanism, and argues that her humanism is an existential humanism. Beauvoir’s concept of freedom is inspected, followed by a discussion of her reasons for making moral freedom the leading normative value, and her claim that we must act for humanity. In Beauvoir’s ethics, freedom is not reserved for the elite, but understood as everyone being “able (...)
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  31. Mystical Humanism as Magical Realism.Rudolph Bauer - 2011 - Transmission: Journal of the Awareness Field 2.
    This paper focuses on mystical humanism as magical realism.
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  32.  56
    Borges's Labyrinths, Kosovo's Enclaves, and Urban/Civic Designing (II) Intimations of What Is: Societies and Enclaves.Rory J. Conces - 2013 - Bosnia Daily (3088):10-11.
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  33.  48
    Borges's Labyrinths, Kosovo's Enclaves, and Urban/Civic Designing (I) Intimations of Making Sense.Rory J. Conces - 2013 - Bosnia Daily (3087):10-11.
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  34.  41
    Borges's Labyrinths, Kosovo's Enclaves, and Urban/Civic Designing (III) Intimations of What Is: Enclaves, Objects, and Kosovo.Rory J. Conces - 2013 - Bosnia Daily (3089):10-11.
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  35.  36
    Borges's Labyrinths, Kosovo's Enclaves, and Urban/Civic Designing (IV) Intimations of Change: Urban Design.Rory J. Conces - 2013 - Bosnia Daily (3090):11-13.
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  36.  23
    Ecological Humanism: A Moral Image for Our Emotive Culture.Steven Fesmire - 2001 - The Humanist 61 (1):27-30.
    Anglo-Americans tend to see themselves as isolated individuals who recognize that their self-interest requires them to cooperate and thus submit to moral rules or moral authorities as long as others agree to do the same. But this picture fails to acknowledge a deeper interconnectedness to the persons and places we live with, and so it fails to sustain an understanding of why our social and natural ecology is important to our flourishing. Fesmire advocates that we cultivate metaphors that more accurately (...)
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  37. Humanism.Sarovic Aleksandar - manuscript
    My book "Humanism - A Philosophic-Ethical-Political-Economic Study of the Development of the Society" defines the system that will replace capitalism and finally create a good society .
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  38. Culture and Diversity in John Stuart Mill's Civic Nation.Jason Tyndal - 2013 - Utilitas 25 (1):96-120.
    In this article, I develop a conception of multiculturalism that is compatible with Mill's liberal framework. I argue, drawing from Mill's conception of the nation-state, that he would expect cultural minorities to assimilate fully into the political sphere of the dominant culture, but to assimilate only minimally, if at all, into the cultural sphere. I also argue that while Mill cannot permit cultural accommodations in the form of self-government rights, he would allow for certain accommodation rights which assist cultural minorities (...)
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  39.  82
    Political Disagreement: Epistemic or Civic Peers?Elizabeth Edenberg - forthcoming - In Michael Hannon & Jeroen De Ridder (eds.), Routledge Handbook of Political Epistemology.
    This chapter brings together debates in political philosophy and epistemology over what we should do when we disagree. While it might be tempting to think that we can apply one debate to the other, there are significant differences that may threaten this project. The specification of who qualifies as a civic or epistemic peer are not coextensive, utilizing different idealizations in denoting peerhood. In addition, the scope of disagreements that are relevant vary according to whether the methodology chosen falls (...)
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  40.  70
    Segregation and Civic Virtue.Michael S. Merry - 2012 - Educational Theory 62 (4):465-486.
    In this essay I defend the following prima facie argument: civic virtue is not dependent on integration and in fact may be best fostered under conditions of segregation. I demonstrate that civic virtue can and does take place under conditions of involuntary segregation, but that voluntary separation—as a response to segregation—is a more effective way to facilitate it. While segregation and disadvantage commonly coexist, spatial concentrations, particularly when there is a strong voluntary aspect present, often aid in fostering (...)
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  41. Embracing Change with All Four Arms: Post-Humanist Defense of Genetic Engineering.J. Hughes - 1996 - Eubios Journal of Asian and International Bioethics 6 (4):94-101.
    This paper sets out to defend human genetic engineering with a new bioethical approach, post-humanism, combined with a radical democratic political framework. Arguments for the restriction of human genetic engineering, and specifically germ-line enhancement, are reviewed. Arguments are divided into those which are fundamental matters of faith, or "bio-Luddite" arguments, and those which can be addressed through public policy, or "gene-angst" arguments.The four bio-Luddite concerns addressed are: Medicine Makes People Sick; There are Sacred Limits of the Natural Order; Technologies (...)
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  42. Platonism and Philosophical Humanism on the Continent.Christia Mercer - 2002 - In Steven Nadler (ed.), A Companion to Early Modern Philosophy. Blackwell.
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  43.  29
    Integrative Humanism: Extensions and Clarifications.Jonathan Okeke Chimakonam - 2013 - Integrative Humanism Journal 3 (1).
    When we talk of African philosophy as a different philosophical tradition we do not wish to suggest that it studies different range of realities from those that concern the other philosophical traditions. What we demonstrate is the difference that arises in approach or method naturally informed by the resident logic. Thus in African philosophy we study ultimate reality of which being is at the center. What being and even nothingness mean for us is not the same with what they mean (...)
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  44. Introducing Cinematic Humanism: A Solution to the Problem of Cinematic Cognitivism.Britt Harrison - 2019 - Croatian Journal of Philosophy 19 (2):331-349.
    A Cinematic Humanist approach to film is committed inter alia to the following tenet: Some fiction films illuminate the human condition thereby enriching our understanding of ourselves, each other and our world. As such, Cinematic Humanism might reasonably be regarded as an example of what one might call ‘Cinematic Cognitivism’. This assumption would, however, be mistaken. For Cinematic Humanism is an alternative, indeed a corrective, to Cinematic Cognitivism. Motivating the need for such a corrective is a genuine scepticism (...)
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  45. Humanist Platonism in Seventeenth-Century Germany.Christia Mercer - 1999 - London Studies in the History of Philosophy 1:238-58.
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  46. Is Human Virtue a Civic Virtue? A Reading of Aristotle's Politics 3.4.Lok-Chun K. Gustin Law - 2017 - In Aristotle's Practical Philosophy: On the Relationship between His Ethics and Politics. Cham, Switzerland: Springer. pp. 93-118.
    Is the virtue of the good citizen the same as the virtue of the good man? Aristotle addresses this in Politics 3.4. His answer is twofold. On the one hand, (the account for Difference) they are not the same both because what the citizen’s virtue is depends on the constitution, on what preserves it, and on the role the citizen plays in it, and because the good citizens in the best constitution cannot all be good men, whereas the good man’s (...)
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  47.  64
    Aristotle and Marx: Egalitarianism, Civic Friendship and Rights.J. Pike - 2001 - Skepsis: A Journal for Philosophy and Interdisciplinary Research 12.
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  48.  57
    Reconsidering the Comfort Women Case: Inherited Responsibility as Civic Responsibility.Jun-Hyeok Kwak - 2010 - Korea Observer 41 (3):329-349.
    The comfort women case in South Korea has been a polemic issue in the context of inherited responsibility. The Japanese government who emphasizes on state as an agent for taking the responsibility tends either to deny collective responsibility of historic wrongdoings or to limit the scope of its roles to superficial ways such as reparation. Meanwhile South Korea demands not only reparation but official apology, emotional compassion, and material compensation on the ground that nation, not state, should be accountable for (...)
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  49. Spenser's Poetic Phenomenology: Humanism and the Recovery of Place.William D. Melaney - 1995 - In Anna-Teresa Tymieniecka (ed.), Analecta Husserliana XLIV. Springer. pp. 35-44.
    The present paper defends the thesis that Spenser's recovery of place, as enacted in 'The Faerie Queene,' Book VI, can be linked in a direct way to his use of a poetic phenomenology which informs and clarifies his work as an epic writer. Spenser's "Book of Courtesy" enacts a Neo-Platonic movement from the lower levels of temporal existence to an exalted vision of spiritual perfection. The paper explores this movement along phenomenological lines as a mysterious adventure that embraces self and (...)
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  50. Kantian Ethical Humanism in Late Imperial Russia.Thomas Nemeth - 2018 - Kantian Journal 37 (3):56-76.
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