Suchergebnisse

1 Introduction: The Economics of Friendship --  1  Friendship: Money Can't Buy It? --  2  Φιλια --  3  An Economic Mentality --  4  Apparatus and Argument -- 2 Grace under Pressure: The Anatomy of χάρις --   The Argument --  1  Three Cases of Isomorphism --  2  χάρις and Successful Interaction --  3  Perception and /méconnaissance --  4  Conflicts and Cynicism --  5  Concluding Remarks -- 3 The Most Ancient of Obligations: The Nature of Filial Duty --  1  The Parent-Child Bond: A Paradigm-Case --  2  The Debtor Paradigm of Obligation --  3  The Gratitude Theory --  4  The Gratitude Theory Analysed --  5  Tensions in the Script: The Possibility of χάρις --  6  Concluding Remarks -- 4 A Debtor Paradigm of Obligation: Principles of Moral Accounting --  1  Moral Bookkeeping --  2  Morality as Paying Debts --  3  Debts, Gifts and Morality --  4  Concluding Remarks: The Ledger under Taboo -- 5 Pricing the Invaluable: Socrates and the Proper Use of Friends --   The Argument --  1  Framing Socratic Conversation --  2  False Friends, Part One: Utility, Ancient and Modern --  3  False Friends Part Two: Economics, Ancient and Modern --  4  Education and the Logic of Wage-Earning --  5  Concluding Remarks: The Givenness of the Good -- 6 Active Partnership: Socrates and the Art of Seduction --   The Argument --  1  Amazing Grace: Looking as a Reciprocal Endeavour --  2  The Hunter Hunted: Role Reversals and the Paradox of the Hetaera --  3  Desire Management --  4  The Secrets of Love Magic --  5  The Socratic Principle: Pay It Forward --  6  Concluding Remarks: Language Games at the Market Frontier -- 7 Relational Economics: Aristotle on Value and Equivalence --  1  Aristotle Discovers the Economy? --  2  Equivalence --  3  Value and Values --  4  The Politics of Need --  5  Concluding Remarks -- Epilogue: Hostile Worlds -- Bibliography -- Index.

Religion, ethics and philosophies of life represent a delicate area where people can be oriented in a particular direction, without the possibility to react in a critic way. Today, people in democratic societies are extremely sensitive as regards the influence of churches, religions, life visions. Many adults, particularly young adults, recognize the conditioning rituals and indoctrinations strategies easily as contradictory to the intentions proclaimed officially. Many questions of personal values and ethics inevitability arise for individuals in the academic community. The Church on campus facilitates the formation of Christian conscience in its members so that they could make decisions based on gospel values and, thereby, resist moral relativism. Campus ministry is an expression of Church's special desire to be present to all who are involved in higher education. The Church on campus is challenged to be a sign of unity and living reminder of the essential interdependence and solidarity of all people.

Religion, ethics and philosophies of life represent a delicate area where people can be oriented in a particular direction, without the possibility to react in a critic way. Today, people in democratic societies are extremely sensitive as regards the influence of churches, religions, life visions. Many adults, particularly young adults, recognize the conditioning rituals and indoctrinations strategies easily as contradictory to the intentions proclaimed officially. Many questions of personal values and ethics inevitability arise for individuals in the academic community. The Church on campus facilitates the formation of Christian conscience in its members so that they could make decisions based on gospel values and, thereby, resist moral relativism. Campus ministry is an expression of Church's special desire to be present to all who are involved in higher education. The Church on campus is challenged to be a sign of unity and living reminder of the essential interdependence and solidarity of all people.

Religion, ethics and philosophies of life represent a delicate area where people can be oriented in a particular direction, without the possibility to react in a critic way. Today, people in democratic societies are extremely sensitive as regards the influence of churches, religions, life visions. Many adults, particularly young adults, recognize the conditioning rituals and indoctrinations strategies easily as contradictory to the intentions proclaimed officially. Many questions of personal values and ethics inevitability arise for individuals in the academic community. The Church on campus facilitates the formation of Christian conscience in its members so that they could make decisions based on gospel values and, thereby, resist moral relativism. Campus ministry is an expression of Church's special desire to be present to all who are involved in higher education. The Church on campus is challenged to be a sign of unity and living reminder of the essential interdependence and solidarity of all people.

Le présent volume contient les Actes du colloque international sur les " Représentations et conceptions de l'espace dans la culture médiévale " qui s'est déroulé du 19 au 21 octobre 2009 sous les auspices de l'Institut d'Etudes Médiévales de l'Université de Fribourg (Suisse). La participation de spécialistes de rang international à cette rencontre atteste du vif intérêt que suscitent aujourd'hui dans la communauté scientifique la perception et la compréhension médiévales de l'espace. En effet, d'importantes études menées au cours de la dernière décennie auront éclairé sous un nouveau jour la signification complexe de l'espace dans la civilisation du Moyen Age latin, qui se décline sur plusieurs registres : social, économique, politique, culturel et religieux. Loin d'apaiser la curiosité scientifique, les études récentes sur ces diverses facettes de l'espace médiéval ont ouvert de nouveaux horizons, suscité des interrogations nouvelles, mis à jour un vaste chantier d'investigation sur les rapports aux lieux et à l'espace dans la vie et la culture du Moyen Age européen. Le colloque visait donc à explorer davantage quelques pistes de recherche. Il a réuni des chercheurs de pays, de langues, de cultures et de domaines scientifiques différents. Il a ainsi donné lieu à un dialogue animé qui aura permis de confronter et d'enrichir mutuellement les visions de l'espace médiéval des spécialistes de l'histoire, de la philosophie, de l'histoire de l'art et de la littérature

The Master's thesis \"The problem of Subject in Modern and Post-modern Philosophy of Education,\" is an attempt to highlight the problem of the subject in the context of modern philosophy of education. The present work describes and analyzes the distinction between modern and classical education philosophies as well. The historical, theoretical, and scientific development of the principles and standards of education are also dealt with focusing on philosophical principles that influenced the emergence and development of certain educational principles. The paper pays attention to the problem of child objectivisation in the system of classical education and the problem of subjectivisation in modern education. The modern education system highlights the importance of experience and reflection, intentionality of consciousness, which show the relevance of phenomenology. This work discusses the interplay of the ideas of phenomenology, pragmatism, and existentialism in education. Mostly the works of the representative of existentialism P.Freire are analyzed. P.Freire stresses the problem of human freedom and humanistic education in his educational philosophy. The paper also analyzes the importance of individual experience, its reflection and practical application in the educational system of the representative of pragmatism J.Dewey. Mostly the principles of democracy and humanism as the basic educational principles are emphasized. This paper presents the classical education system as the system that is dehumanising the individual and highlights its weaknesses, whereas the modern education system, on the contrary, is viewed as humanizing and liberating the individual.

Although the need of freedom is definite, the concept of individual freedom, while being interpreted with legal terms, causes not only theoretical, but also practical problems. The observed two extremes of freedom are defined as any human self-expression as well as the license, where the state power is generally attributed to disregard personal freedom. In this article the freedom of expression and state enforcement jurisdiction dichotomy are addressed by discussing positive and negative conceptions of freedom and the relationship between the interpretations of political liberalism and Kant and Hegel's philosophies. This paper aims to prove that the positive liberty is the assumption of the negative liberty. The paper based on Hegel's philosophy shows that freedom is the characteristic of human nature to seek identity. It is also argued that human identity can take many forms and, therefore, a person has a number of inherent rights and liberties. It is human psycho-physical identity that provides the right to life and health care; human creative identity, providing the right to privacy and freedom of occupation; human moral identity, which provides the right of dignity, and the moral autonomy of person's social and political identity, providing the political and social rights and freedoms. This article concludes that while a person uses the given rights with integrity and the state is limiting people's arbitrariness, there is no conflict between the freedom and state violation.

The Master's thesis \"The problem of Subject in Modern and Post-modern Philosophy of Education,\" is an attempt to highlight the problem of the subject in the context of modern philosophy of education. The present work describes and analyzes the distinction between modern and classical education philosophies as well. The historical, theoretical, and scientific development of the principles and standards of education are also dealt with focusing on philosophical principles that influenced the emergence and development of certain educational principles. The paper pays attention to the problem of child objectivisation in the system of classical education and the problem of subjectivisation in modern education. The modern education system highlights the importance of experience and reflection, intentionality of consciousness, which show the relevance of phenomenology. This work discusses the interplay of the ideas of phenomenology, pragmatism, and existentialism in education. Mostly the works of the representative of existentialism P.Freire are analyzed. P.Freire stresses the problem of human freedom and humanistic education in his educational philosophy. The paper also analyzes the importance of individual experience, its reflection and practical application in the educational system of the representative of pragmatism J.Dewey. Mostly the principles of democracy and humanism as the basic educational principles are emphasized. This paper presents the classical education system as the system that is dehumanising the individual and highlights its weaknesses, whereas the modern education system, on the contrary, is viewed as humanizing and liberating the individual.

Although the need of freedom is definite, the concept of individual freedom, while being interpreted with legal terms, causes not only theoretical, but also practical problems. The observed two extremes of freedom are defined as any human self-expression as well as the license, where the state power is generally attributed to disregard personal freedom. In this article the freedom of expression and state enforcement jurisdiction dichotomy are addressed by discussing positive and negative conceptions of freedom and the relationship between the interpretations of political liberalism and Kant and Hegel's philosophies. This paper aims to prove that the positive liberty is the assumption of the negative liberty. The paper based on Hegel's philosophy shows that freedom is the characteristic of human nature to seek identity. It is also argued that human identity can take many forms and, therefore, a person has a number of inherent rights and liberties. It is human psycho-physical identity that provides the right to life and health care; human creative identity, providing the right to privacy and freedom of occupation; human moral identity, which provides the right of dignity, and the moral autonomy of person's social and political identity, providing the political and social rights and freedoms. This article concludes that while a person uses the given rights with integrity and the state is limiting people's arbitrariness, there is no conflict between the freedom and state violation.

The aim of the study was an analysis of two the conceptions of relationships between democracy and religion. One of these conceptions was created by Alexis de Tocqueville. He thought that democracy needs religion as an element that enriches it and helps in removing some negative tendencies inherent in this form of government. He understood that democracy was coalesced with the philosophies that were alien to religion, however, he demanded an alliance of democracy and religion. The other object of philosophical analysis is John Rawls. The theories of this author show an important change in the relationship of religion and democracy, which stems from the fact that he equates religion with philosophy. The political liberalism of Rawls helps us understand why democracy as a form of government has no need of religion. The political liberalism of Rawls reveals an important aspect of relationship between democracy and religion. He differs from Tocqueville by thinking that this form of government is not inherently merged with religion. Democratic state aspires to be neutral towards religion. Believers can be honest democrats, but this regime is indifferent in respect of religion. Democrats are on the side of worldly immanence, and believers side with religious transcendence. These two competing attitudes create a tension between religion and democracy. The solution of this tension, proposed by Rawls, consists in the equalization of philosophy and religion; it reveals that democracy is indifferent towards religion. The equalization of the status of philosophy and religion highlights the fact that this form of government is neutral in respect of the conception of God. This negates the Tocquevillian conception of the role of religion in democracy. Democracy can function without the support of traditions of religious thought.

The aim of the study was an analysis of two the conceptions of relationships between democracy and religion. One of these conceptions was created by Alexis de Tocqueville. He thought that democracy needs religion as an element that enriches it and helps in removing some negative tendencies inherent in this form of government. He understood that democracy was coalesced with the philosophies that were alien to religion, however, he demanded an alliance of democracy and religion. The other object of philosophical analysis is John Rawls. The theories of this author show an important change in the relationship of religion and democracy, which stems from the fact that he equates religion with philosophy. The political liberalism of Rawls helps us understand why democracy as a form of government has no need of religion. The political liberalism of Rawls reveals an important aspect of relationship between democracy and religion. He differs from Tocqueville by thinking that this form of government is not inherently merged with religion. Democratic state aspires to be neutral towards religion. Believers can be honest democrats, but this regime is indifferent in respect of religion. Democrats are on the side of worldly immanence, and believers side with religious transcendence. These two competing attitudes create a tension between religion and democracy. The solution of this tension, proposed by Rawls, consists in the equalization of philosophy and religion; it reveals that democracy is indifferent towards religion. The equalization of the status of philosophy and religion highlights the fact that this form of government is neutral in respect of the conception of God. This negates the Tocquevillian conception of the role of religion in democracy. Democracy can function without the support of traditions of religious thought.

The aim of the study was an analysis of two the conceptions of relationships between democracy and religion. One of these conceptions was created by Alexis de Tocqueville. He thought that democracy needs religion as an element that enriches it and helps in removing some negative tendencies inherent in this form of government. He understood that democracy was coalesced with the philosophies that were alien to religion, however, he demanded an alliance of democracy and religion. The other object of philosophical analysis is John Rawls. The theories of this author show an important change in the relationship of religion and democracy, which stems from the fact that he equates religion with philosophy. The political liberalism of Rawls helps us understand why democracy as a form of government has no need of religion. The political liberalism of Rawls reveals an important aspect of relationship between democracy and religion. He differs from Tocqueville by thinking that this form of government is not inherently merged with religion. Democratic state aspires to be neutral towards religion. Believers can be honest democrats, but this regime is indifferent in respect of religion. Democrats are on the side of worldly immanence, and believers side with religious transcendence. These two competing attitudes create a tension between religion and democracy. The solution of this tension, proposed by Rawls, consists in the equalization of philosophy and religion; it reveals that democracy is indifferent towards religion. The equalization of the status of philosophy and religion highlights the fact that this form of government is neutral in respect of the conception of God. This negates the Tocquevillian conception of the role of religion in democracy. Democracy can function without the support of traditions of religious thought.

The aim of the study was an analysis of two the conceptions of relationships between democracy and religion. One of these conceptions was created by Alexis de Tocqueville. He thought that democracy needs religion as an element that enriches it and helps in removing some negative tendencies inherent in this form of government. He understood that democracy was coalesced with the philosophies that were alien to religion, however, he demanded an alliance of democracy and religion. The other object of philosophical analysis is John Rawls. The theories of this author show an important change in the relationship of religion and democracy, which stems from the fact that he equates religion with philosophy. The political liberalism of Rawls helps us understand why democracy as a form of government has no need of religion. The political liberalism of Rawls reveals an important aspect of relationship between democracy and religion. He differs from Tocqueville by thinking that this form of government is not inherently merged with religion. Democratic state aspires to be neutral towards religion. Believers can be honest democrats, but this regime is indifferent in respect of religion. Democrats are on the side of worldly immanence, and believers side with religious transcendence. These two competing attitudes create a tension between religion and democracy. The solution of this tension, proposed by Rawls, consists in the equalization of philosophy and religion; it reveals that democracy is indifferent towards religion. The equalization of the status of philosophy and religion highlights the fact that this form of government is neutral in respect of the conception of God. This negates the Tocquevillian conception of the role of religion in democracy. Democracy can function without the support of traditions of religious thought.

The word "mysticism" is known to be a term that is now being used and associated with something which is negative – a mockery. It can be said that this perception of the term is based on certain historical events, when, in the central philosophies of particular religions (in this work, focus will be drawn only on Christian mysticism), a unique shift took place – during the early modernity in most of the Christian Churches, there occurred a split between theology and spirituality. Therefore, everything that had even a slight implication of mysticism was seen as irrelevant and unimportant. In addition to this, it is possible to say that our contemporary era has lost all belief in any reality that surpasses peoples daily tasks. Because of this, the vast majority of postmodernists tend to argue that mysticism can not be part of any philosophy, including a political one. This article concentrates on the thought of Simone Weil, a unique French philosopher and mystic, in order to prove through her work that mysticism can potentially enrich political philosophy. This is being done by analyzing her work and attempting to underline the supernatural element between the human and society. This supernatural element will yield a further investigation of how Simone Weil's mysticism can affect political philosophy. In order to find this element, the concepts of the human and the society that occur in Simone Weil's philosophy will be analyzed separately. In the first part, it is analyzed how Simone Weil perceived humans. She drastically separates the human, who, in her thought, possesses a transcendent core that can be violated, from the person, who is illusionary. Meanwhile, the second part concentrates on Weil's perception of the relation between society and the human. Society is seen by Weil as the Platonic Great Beast, but it may also be a source of pure fulfillment – roots – for the human being. In this part of the study, the roots of a human being in society and the tragedy of uprootedness are discussed further. The third part develops an idea of why mysticism can be seen as an important part of political philosophy and why it should not be neglected: it provides a different angle – a divine one – for viewing people's daily lives and their culture. Mysticism always comes from a certain culture, and it is important, since a mystic communicates their thought through that culture; however, a mystic also is able to critically address the surrounding culture because of the divine point of view. That is why mysticism is essential for political philosophy.

The word "mysticism" is known to be a term that is now being used and associated with something which is negative – a mockery. It can be said that this perception of the term is based on certain historical events, when, in the central philosophies of particular religions (in this work, focus will be drawn only on Christian mysticism), a unique shift took place – during the early modernity in most of the Christian Churches, there occurred a split between theology and spirituality. Therefore, everything that had even a slight implication of mysticism was seen as irrelevant and unimportant. In addition to this, it is possible to say that our contemporary era has lost all belief in any reality that surpasses peoples daily tasks. Because of this, the vast majority of postmodernists tend to argue that mysticism can not be part of any philosophy, including a political one. This article concentrates on the thought of Simone Weil, a unique French philosopher and mystic, in order to prove through her work that mysticism can potentially enrich political philosophy. This is being done by analyzing her work and attempting to underline the supernatural element between the human and society. This supernatural element will yield a further investigation of how Simone Weil's mysticism can affect political philosophy. In order to find this element, the concepts of the human and the society that occur in Simone Weil's philosophy will be analyzed separately. In the first part, it is analyzed how Simone Weil perceived humans. She drastically separates the human, who, in her thought, possesses a transcendent core that can be violated, from the person, who is illusionary. Meanwhile, the second part concentrates on Weil's perception of the relation between society and the human. Society is seen by Weil as the Platonic Great Beast, but it may also be a source of pure fulfillment – roots – for the human being. In this part of the study, the roots of a human being in society and the tragedy of uprootedness are discussed further. The third part develops an idea of why mysticism can be seen as an important part of political philosophy and why it should not be neglected: it provides a different angle – a divine one – for viewing people's daily lives and their culture. Mysticism always comes from a certain culture, and it is important, since a mystic communicates their thought through that culture; however, a mystic also is able to critically address the surrounding culture because of the divine point of view. That is why mysticism is essential for political philosophy.