Suchergebnisse

Introduction: Science by association -- Making modern minds -- Resisting the modern -- A scientific state -- Science and human behavior -- Facts and values -- Two cultures -- A new right -- Cross-fertilization -- A new left -- Skepticism instantiated -- Beyond universalism -- Conclusion: Scientific authority in pieces?

Viele Beobachter diesseits und jenseits des Atlantiks beschreiben den 11. September 2001 als Wendepunkt der jüngeren amerikanischen Geschichte. Insbesondere die seither offen zur Schau getragene religiöse Rhetorik des amerikanischen Präsidenten stößt in Europa auf großes Misstrauen. Der Schlüssel zum Verständnis dieser Rhetorik liegt in der religiösen Tradition Amerikas. Schon die Pilgerväter des frühen 17. Jahrhunderts waren aufgebrochen, um auf einem unverdorbenen Kontinent eine "city upon a hill" zu errichten, ein neues Jerusalem, das als Licht der Reinheit und der Religiosität in die Welt leuchten sollte. Das Buch zeichnet die vier Jahrhunderte Religionsgeschichte nach, die Amerika bis heute prägen. Diese geht von den Anfängen der ersten Siedler des 17. Jahrhunderts, der Amish People, der Sieben-Tage-Adventisten, über die Erweckungsbewegungen des 18. und 19. Jahrhunderts, den amerikanischen Bürgerkrieg, den Kolonialismus, dann das Civil Rights Movement und Vietnam bis hin zu den vielen evangelikalen Pfingstkirchen heute, den Megachurches und dem von Bush ausgerufenen Kreuzzug gegen den Terrorismus.

Abstract
Civil conflicts are more intractable and complex than ever before. In these conflicts, civilians are increasingly targeted and weaponized. Yet, because civilians are disproportionately affected by the ensuing violence and instability, they also have a larger role to play in the peacemaking process. This stems from the fact that local civil society organizations (CSO) assume new responsibilities vis-a-vis their communities as the state disintegrates. They often became the coordinators and providers of basic security and services. Unsurprisingly, CSO leaders often emerge as the only credible and authoritative actors in this complex environment, trusted by both the disputing parties and the affected communities. This article argues that CSOs are necessary to any international mediation process; however, they must be leveraged in conjunction with conventional third party mediator resources (that is, financial, technical and military assistance) to maximize the potential of an enduring peace deal.

The "long 1950s," once written off as a conservative era, now figure in many histories as the height of American "high modernity," the apogee of a scientific outlook rooted in instrumental reason. This portrait suggests that the "Enlightenment project" took firm hold of American thought and culture in the early Cold War years, having finally defeated those who sought to yoke scientific rationality to one or another system of moral restraints. Despite nascent movements of opposition, the story goes, a rationalistic, technocratic form of liberalism dominated national life until the left and right mobilized against it in the 1960s.

Between World War I and World War II, the students of Columbia University's John Dewey and Frederick J. E. Woodbridge built up a school of philosophical naturalism sharply critical of claims to value-neutrality. In the 1930s and 1940s, the second-generation Columbia naturalists (John Herman Randall Jr, Herbert W. Schneider, Irwin Edman, Horace L. Friess, and James Gutmann) and their students who later joined the department (Charles Frankel, Joseph L. Blau, Albert Hofstadter, and Justus Buchler) reacted with dismay to the arrival on American shores of logical empiricism and other analytic modes of philosophy. These figures undermined their colleague Ernest Nagel's attempt to build an alliance with the logical empiricists, accusing them of ignoring the scholar's primary role as a public critic. After the war, the prestige of analytic approaches and a tendency to label philosophies either "analytic" or "Continental" eclipsed the Columbia philosophers' normatively inflected naturalism. Yet in their efforts to resist logical empiricism, the Columbia naturalists helped to construct a sturdy, canonical portrait of "American philosophy" that proponents still hold up as a third way between analytic and Continental approaches.

Robert Jewett ; Ole Wangerin ; Inhaltsverzeichnis ; Volltext // Exemplar mit der Signatur: München, Bayerische Staatsbibliothek -- 2009.18251