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Understanding political philosophy as practical implies reflecting on principles as well as on material matters, on justice as well as on government. Liberalism is the main challenge to political philosophy, since its optimistic laissez faire attitude denies the legitimacy of political government. Even the modern political liberalism reflects these basic traits of liberalism. However, liberalism returns again and again, since it makes sense for human beings, who need to trust and have a capacity to imagine, but find themselves deceived by political authority. The conclusion is that we must overcome liberalism to be able to practice politics and political philosophy in the way presented here.

What is a problem? What's asked in that question, and how does one even begin to take its measure? How else could one begin, except as one does with any other problem—by way of its impulsion. Of Learned Ignorance: Idea of a Treatise in Philosophy is about philosophy because philosophy is about problems: philosophy, in a word, is where problems become a problem. After Anti-Oedipus, in the Kafka book and in A Thousand Plateaus, what Deleuze and Guattari counsel, strikingly, is sobriety. Sobriety is what they praise in Kafka. And it is sobriety that seems above all else to be necessary here. (Steven Shaviro has pointed out the prominence of structure in Deleuze's writing: "even when Deleuze's prose, by himself or with Guattari, seems to be ranging anarchically all over the place, in fact it has a rigid and unvarying architecture, which is what keeps it from falling apart.") Of Learned Ignorance is a dead letter because it names a problem. It's a dead letter because it is, cautiously, a love letter. It's a dead letter because it lovingly stages an experiment in whimsy, and perhaps above all, because it is problematic (in the Kantian sense): It is a (sober) attempt at exemplifying what it talks about — and what eludes it: A series of footnotes, with blank (transcriptive) pages above, effects something like the integration of a differential, the reciprocal determination where the sources enter into in relation to one another in order to produce a paper, essay, or (inexistent) (chap)book. Of Learned Ignorance, in facing down a problem, makes a wager; it courts failure; it puts it all on the line. All, yes, for love — a kind of love … (of wisdom?)

When thinking about justified criminalization - whether some action may morally be made a criminal offense - philosophers tend to rely upon `balancing'. Arguments favoring and opposing criminalization are `weighed' on a simple beam balance; the `weightier' reasons prevail. Jonathan Schonsheck argues that this methodology is deeply flawed; among other infirmities, it fosters the neglect of items essential to a defensible decision. He urges the adoption of `filtering' - a multi-step procedure which directs one to discuss the moral authority of the state, to consider measures less coercive than a criminal statute, and to investigate the pragmatic consequences of criminalization. This procedure, he argues, imposes a structure on disputes which facilitates philosophical progress. `Filtering' is then applied to an array of public policy issues, including laws which require the use of automobile seat belts and motorcycle helmets, and laws which prohibit the use of certain psychoactive substances (`drugs'). Additionally, the book addresses a number of more theoretical issues in the philosophy of the criminal law. Throughout, it engages the work of leading philosophers: Derek Parfit, Cass R. Sunstein, Richard J. Arneson, and especially Joel Feinberg

Abstract
Vittorio Hösle's evaluation of the Soviet Revolution on the ground of the philosophy of history can be usefully examined from the value-pluralist perspective of Isaiah Berlin. Although Berlinwould agree with most ofHösle's judgements on the Revolution, he would do so for very different reasons. Most importantly, Berlin would not accept the teleology that lies at the heart of the philosophy of history. For Berlin, the notion of a human telos to be realized at the end of history is a species of moral monism, and so falsified, indeed rendered incoherent, by the deeply pluralist reality of human values. However, Berlin's pluralism also seems to present a problem for the justification of liberalism, and I consider a range of responses to this difficulty.

This book offers an advanced introduction to central questions in legal philosophy. What factors determine the content of the law in force? What makes a normative system a legal system? How does law beyond the state differ from domestic law? What kind of moral force does law have? The most important existing views are introduced, but the aim is not to survey the existing literature. Rather, this book introduces the subject by stepping back from the fray to sketch the big picture, to show just what is at stake in these old debates. Legal philosophy has become somewhat arid and inward looking. In part this is because the disagreement between the main camps on the important questions is apparently intractable. The main aim of the book is to suggest both a diagnosis and a proper practical response to this situation of intractable disagreement about questions that do matter

"This collection is about composing thought at the level of modernism and decomposing it at the postmodern level where many cocks might crow with African philosophy as a focal point. It has two parts: part one is titled 'The journey of reason in African philosophy', and part two is titled 'African philosophy and postmodern thinking'. There are seven chapters in both parts. Five of the essays are reprinted here as important selections while nine are completely new essays commissioned for this book. As their titles suggest, in part one, African philosophy is unfolded in the manifestation of reason as embedded in modern thought while in part two, it draws the effect of reason as implicated in the postmodern orientation. The idea of the book is to open new vistas for the discipline of African philosophy. African philosophy is thus presented as a disagreement discourse. Without rivalry of thoughts, Africa will settle for far less. This gives postmodernism an important place, perhaps deservedly more important than history of philosophy allocates to it. It is that philosophical moment that says 'philosophers must cease speaking like gods in their hegemonic cultural shrines and begin to converse across borders with one another'. In this conversation, the goal for African philosophers must not be to find final answers but to sustain the conversation which alone can extend human reason to its furthermost reaches."--

The realistic spirit, a nonmetaphysical approach to philosophical thought concerned with the character of philosophy itself, informs all of the discussions in these essays by philosopher Cora Diamond. Diamond explains Wittgenstein's notoriously elusive later writings, explores the background to his thought in the work of Frege, and discusses ethics in a way that reflects his influence. Diamond's new reading of Wittgenstein challenges currently accepted interpretations and shows what it means to look without mythology at the coherence, commitments, and connections that are distinctive of the mind

The work examines the issue of the philosophy of education, in particular, in the system of continuous formation of plastic structures in the mode of uncertainty. The essence of the concept of "philosophy of education", its interpretation, variants of explanation are determined. The signs and features of the philosophy of education are characterized. Also considered is the historical process of the development of the philosophy of education, the orientation of the philosophy of education towards a certain goal in a certain historical period, the state of the philosophy of education at the current stage, the main goals and tasks of the philosophy of education.During the study, attention is also paid to the concepts of education that exist today. The features of each theory, its manifestations, significance for education in general are determined. At the same time, various approaches to the construction of education and the possibility of their application are considered.In the work, attention is paid to the state of the education philosophy of the EU states at the current stage. Features of the educational process of the European Union, principles, principles are defined. Such categories of EU education philosophy as the freedom of choice of the pupil and student, the right of educational institutions to independently determine the structure and content of educational programs, the validity of knowledge, democracy in the relationship between the teacher and students, education throughout life are studied.At the same time, the educational process of Ukraine is analyzed. The features of the philosophy of the Ukrainian educational system, the practical implementation of certain principles, principles and ideas are highlighted. At the same time, the shortcomings of the educational philosophy of Ukraine are identified, which negatively affect the formation of a coherent and harmonious educational system of our country.The article focuses on the prospects for the development of the philosophy of education in Ukraine. The question of heterarchy, flexible education, own education is considered. Each identified path is characterized and its strengths and weaknesses are identified. At the same time, forecasts are made regarding the further development of education in Ukraine.

This essay introduces & discusses some central themes in the political philosophy of the British/South African idealist, Arthur Ritchie Lord (1880-1941). Lord was the author of the most substantial text of third generation 'British idealist' political thought, The Principles of Politics (1921), but many of his manuscripts from the 1920s to early 1940s have only recently been prepared for publication. I argue that Lord's work provides valuable insights into the development of later idealist political philosophy, particularly on two themes that distinguish it from that of Lord's idealist predecessors, T. H. Green & Bernard Bosanquet -- namely, democracy & freedom. This study also raises the question of whether the distinctively pluralistic context of South Africa had an influence on Lord's analysis of these themes. 36 References. Adapted from the source document.

Moses Mendelssohn (1729'1786) is often described as the founder of modern Jewish thought and as a leading philosopher of the late Enlightenment. One of Mendelssohn's main concerns was how to conceive of the relationship between Judaism, philosophy, and the civic life of a modern state. Elias Sacks explores Mendelssohn's landmark account of Jewish practice--Judaism's "living script," to use his famous phrase--to present a broader reading of Mendelssohn's writings and extend inquiry into conversations about modernity and religion. By studying Mendelssohn's thought in these dimensions, Sacks suggests that he shows a deep concern with history. Sacks affords a view of a foundational moment in Jewish modernity and forwards new ways of thinking about ritual practice, the development of traditions, and the role of religion in society

The paper presents the findings of two studies on the current transformations of philosophy of history. The paper claims that those transformations outline a research field more appropriately defined as historical knowledge studies, and focused on the conditions of possibility, operation, structure, institutional praxis, critical potential and political relevance of our knowledge about history. The study provides an outline of the emergence of new problems and topics in philosophy of history based on an analysis of the contents of a prominent journal crucial to the development of the field, History and Theory, which has hosted many important debates on historical knowledge since the 1960s and whose editorial policy is recognised for its pluralism. This account of the transformation of the research field is supplemented by the findings of a study of the institutional localisation and geographic distribution of university courses in philosophy of history.

AbstractThis essay seeks to unsettle feminist philosophy through an encounter with Aboriginal artist Tracey Moffatt, whose perspectives on intergenerational relationships between (older) white women and (younger) Indigenous women are shaped by her experiences as the Aboriginal child of a white foster mother growing up in Brisbane, Australia during the 1960s. Moffatt's short experimental film Night Cries provides an important glimpse into the violent intersections of gender, race, and power in intimate life and, in so doing, invites us to see how colonial and neocolonial policies are carried out through women's domestic labor. Seeing cross-generational and cross-racial intimacy through Moffatt's lens, I suggest, helps us to unsettle both feminist theories of motherhood and feminist practices of mentoring.