Suchergebnisse

I. Foundations. Conceptualizing social behaviour -- Hamilton's rule as an organizing framework -- The rule under attack : tautology, prediction, and casuality -- Kin selection and group selection -- II. Extensions. Gene mobility and the concept of relatedness -- The multicellular organism as a social phenomenon -- Cultural relatedness and human social evolution.

12. Cave-assertions and cave-beliefs13. The truthlessness of cats and cavemen; 14. Assertion, truth, reality; 15. Conscious normativity: truth and goodness; 16. Morality as spirituality; 17. Human dignity and its basis; Duncan Richter; 1. The role of the moral 'ought'; 2. The role of the architectonic good; 3. Is there an architectonic good?; 4. So what?; José M. Torralba; 1. The possibility of practical truth.; 2. The necessity of practical truth.; Matthew B. O'Brien; 1. Obligation as practical necessity; 2. Obligation and practical inference; 3. Obligation, authority and law; Thomas Pink

Intro -- Title Page -- Copyright -- Contents -- Preface -- Abbreviations -- Introduction -- 1. Understanding -- 2. Understanding and Doing -- 3. Understanding in the Human Sciences -- 4. Historical Understanding -- 5. Understanding the Civil Condition -- Conclusion -- Notes -- Index -- Back Cover.

While Spinoza is often interpreted as an early secular or liberal thinker, this book argues that such interpretations neglect the senses of order and authority that are at the heart of Spinoza's idea of God. For Spinoza, God is an organized and directed totality of all that exists. God is entirely immanent to this totality, to such an extent that all things are fundamentally of God. Appreciating the full extent to which God permeates and orders every aspect of reality, allows the full sense of Spinoza's theories of tolerance and the social contract to come into view. Rather than assuming that human beings involved in political relationships are independent, autonomous individuals, for Spinoza they are parts of a larger whole subject to distinct natural laws. Spinoza maintains that such laws manifest themselves equally and identically in the seemingly distinct realms of religion and politics. In this respect, Spinoza's theories of religion and biblical interpretation are not properly secular in character but rather blur the standard boundary between the religious and the political as they try to recognize and codify the inviolable laws of nature – or God