Labyrinth: An International Journal for Philosophy, Value Theory and Sociocultural Hermeneutics
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Iris Murdoch\u27s Criticism of Traditional Views of the Moral Self: An Alternative Account of "seeing" the Others
Full text linkThe main objective of this article is to reconstruct Iris Murdoch\u27s criticism of the moral self as it was developed by liberalism, romanticism, existentialism and linguistic empiricism that interpreted the moral person as entangled either in a world of essences (Kant\u27s view) or in a world of mere existence in which the interplay of both necessity and freedom is at stake. Thus what is missing from all these theories is a sufficient development of what it is to have a regard for others through aesthetic perception, which is the most important aspect of the moral self. At the difference of these conceptions Murdoch offers an alternative view, both to liberal ethics in the Kantian tradition and to contemporary ethics, as she argues that to have regard for others demands responsiveness which can also be explained in terms of aesthetic sensibility. Murdoch\u27s ethics rests on an analogy between aesthetic sensibility and moral sensibility based upon the model of the artist\u27s unconditional love for his characters, which she interprets as being a matter of seeing and loving others. The author\u27s thesis is that love is the crucial point of Murdoch\u27s conception of the moral self where the moral and aesthetical sensibility, as well cognition, intersect each other, because seeing others incorporates emotions of respect and compassion that characterize love and such seeing is cognitive love
Feministische Religionsphilosophie - ein innovatives Projekt
Full text linkFeminist Philosophy of Religion - an innovative ProjectThis essay seeks to launch a systematic basis for a feminist philosophy of religion. The critical thrust is explained with reference to latent sexism in a great part of the traditional philosophy of religion, with reference to Vatican documents, which are marked by perceptions and observations that have resulted in an attitude of discrimination against women. Furthermore, many theories in the field of feminist theology are flawed by argumentative deficiencies as well. These problem areas warrant a necessity to develop a new approach, which eliminates the reductionist views dominating the current debates, by means of a careful philosophical argument. The article is divided in three parts. It starts by a short exposition of the issues at stak, to explain the philosophical methodology and the concept of feminist philosophy constituting the basis of this essay. Reconstructing central differentiations of Kant\u27s \u27Critical Philosophy\u27, it is demonstrated that Kant\u27s most elaborate conception of the human being does provide a sound foundation for dealing with the pressing issues of our time. Thus core elements of Kant\u27s Critique of Pure Reason are examined in light of the question, in which way a philosophical and theological discourse on God may be possible. What can feminist philosophy gain from Kant\u27s moral philosophy as it seeks to discard unfounded or defective theories that result in discrimination against women? The third point leads through central arguments of Kant\u27s philosophy of religion, mainly his theory of "Herzenskündiger”, and provides a survey of Kant\u27s philosophical conception of \u27church\u27 (ethical commonwealth), contending that this sophisticated understanding is more in line with feminist concerns than some recent theories of an \u27ecclesia of women\u27
Philosophy as Commitment to Reality
Full text linkAn Interview with Enrique Dussel by Yvanka B. Raynov
Der Wert der Freiheit: Ricœurs Wertetheorie vs. Sartres?
Full text linkOn the Value of Freedom: Ricoeur\u27s Value Theory vs. Sartre\u27s?The following article is an attempt to reconstruct Sartre\u27s and Ricoeur\u27s theories of value in its main features, to compare it and to make some conclusions in regard of Ricoeur\u27s Sartre reception. Thus, the task is to fill a gap in contemporary research since Sartre\u27s value theory has been rarely examined, while that of Paul Ricoeur continue to be a blind spot within the study of his work; Ricoeur\u27s Sartre reception has been hardly raised, but not in a explicit axiological context. In contrast to Françoise Dastur the following analysis is showing that in Le volontaire et l\u27involontaire Ricoeur not simply sided with Marcel by arguing against Sartre, but that he tried to mediate between the positions of the two thinkers. Finally, the author shows that Ricoeur\u27s axiological concept, which emerged from this exchange, was retained partially in his later works precisely in that part which brought him closer to Sartre and detached him from Marcel, namely – freedom as a value and as a fundamental human capability of creation and invention of new moral and social values
Hermeneutics and Critique from a Liberation Ethics Perspective
Full text linkThis article merely refers to some fundamental theses developed by the author already in his book Ethics of Liberation: In the Age of Globalization and Exclusion (Durham: Duke University Press, 2013). The strategy of the argument takes the following path: First, it begins with some reflections by Paul Ricoeur about universal civilization and its particular cultures; second, it summarizes a non-eurocentric historical perspective that is pertinent to the Modern Globalizing System; third, it describes the asymmetrical location of the "participants" which resulted from the violent process of inclusion in the World System; forth, it points out to certain aspects through which one can see ethical and critical demands within the horizon of globalization; fifth, in conclusion the author suggests some relevant topics for future discussions
Philosophie der Gefühle zwischen Feeling-Theorien, Kognitionstheorien und Axiologie
Full text linkPhilosophy of Emotions between Feeling-Theories, Cognition-Theories, and AxiologyThe article addresses some central philosophical issues in the current philosophical research on emotions. There are, on the one hand, those theories that owe their ancestry to the work of William James, arguing that emotions are bodily feelings or perceptions of bodily feelings; and, on the other hand, those theories that owe their ancestry to Aristotle and Brentano arguing that emotions are cognitive, world-directed intentional states. The author points out that emotions became the focus of vigorous interest in philosophy as well as in other branches of the cognitive sciences. In view of the proliferation of the increasingly fruitful exchanges between researchers of different stripes, it is no longer useful to speak of the philosophy of emotions as a research area isolated from the approaches of other disciplines, as for example psychology, neurology, and evolutionary biology
The Dangers of "Pure Feeling": A Warning to Feminist Interpretations of Hans-Georg Gadamer
Full text linkBy analyzing the feminist debates on Hans-Georg Gadamer, the author shows that feminist critics point to the need either to supplement or to replace Gadamer\u27s philosophy with a greater sensitivity to the historical implications of women\u27s experience. Thus, they are of the view either that Gadamer\u27s philosophy has yet to come to terms with specific historical situations or that Gadamer\u27s philosophy cannot come to terms with historical situatedness per se. The author contends that Gadamer\u27s femi-nist critics do not locate the source of his residual transcendentalism where it should be located: in the account of aesthetic judgment as a "pure feeling" that underpins his entire philosophy. This has the effect, of appearing to preserve aesthetic judgment as "pure feeling" as an apparently innocent remedy, to which some of his feminist critics actually appeal in opposition to his transcendentalism. The author argues, to the contrary, that aesthetic judgment, as a "pure feeling," is at once too com-plicit in the tradition that feminists seek to engage with, traditionally too insubstantial to make a rich resource for a feminist critique of that tradition, and ultimately too traditionally male-centered to be easily coopted by a feminist philosopher