The Armenian genocide and the Holocaust took place decades ago, but the novelist William Faulkner was right when he said that “the past is never dead. It’s not even past.” It had been hoped that “Never again!” might be more than a slogan, but in April 1994, the Rwandan genocide began and was soon in full cry.
How do opera and philosophy intersect? At first glance, this might seem like a strange question, for opera and philosophy are unlikely bedfellows. To speak of philosophy conjures up images of dry abstraction and bookish head-scratching, whereas to talk of opera is to call to mind cacophonous spectacles of colours and voices, of multitudinous audiences enthralled by impassioned song.
I approach myth from the standpoint of theories of myth, or generalizations about the origin, the function, and the subject matter of myth. There are hundreds of theories. They hail from anthropology, sociology, psychology, politics, literature, philosophy, and religious studies.
Robert Hanna presents an argument based on some highly-plausible Kantian metaphysical, moral, political premises, about a huge real-world problem that greatly concerns me: the global refugee crisis, including its current manifestation in Europe.
Each year in July, I greet a new group of post-doctoral psychiatric trainees (‘residents,’ ‘registrars’) for a year’s work in our psychiatric outpatient clinic. One of the rewards of being a psychiatric educator is witnessing the professional growth of young clinicians as they mature into seasoned, competent, and humanistic psychiatrists.
In a 1929 lecture, Martin Heidegger argued that the following claim is true: Nothing nothings. In German: “Das Nichts nichtet”. Years later Rudolph Carnap ridiculed this statement as the worst sort of meaningless metaphysical nonsense in an essay titled “Overcoming of Metaphysics Through Logical Analysis of Language”. But is this positivistic attitude reasonable?
As the political theorist Jane Bennett argues, the story is that there was once a time when God acted in human affairs and when social life, characterized by face-to-face relations, was richer; but this world then ‘gave way to forces of scientific and instrumental rationality, secularism, individualism, and the bureaucratic state – all of which, combined, disenchant the world’.
This October, the OUP Philosophy team are highlighting German social and political theorist Karl Heinrich Marx (5 May 1818 – 14 March 1883) as their Philosopher of the Month. Known as the founder of revolutionary communism, Marx is credited as one of the most influential thinkers for his theoretical framework, widely known as Marxism.
For the most part, the practice of philosophy tends to be collective and conversational and collaborative. We enjoy reading what others have written on a given topic, and we like to hear what others have to say, because different people see things differently.
Consider: a lecture hall of undergraduates, bored and fidgety (and techne-deprived, since I’ve banned computers and devices in class) in distinctive too-cool-for-school Philosophy 101 style.—Ah, but today will be different: the current offering is not Aristotle on causation, or Cartesian dualism, or Kant’s transcendental unity of apperception—no.
This September, the OUP Philosophy team have chosen Hannah Arendt as their Philosopher of the Month. Hannah Arendt was a German political theorist and philosopher best known for coining the term “the banality of evil.” She was also the author of various influential political philosophy books.
A reasonable line of thought can give rise to a crisis of commitment: Many a commitment requires persistence or willpower, especially in the face of temptation. A straightforward example is the decision to quit smoking; another is the promise to be faithful to someone for the rest of one’s life.
Once again, searching for unconventional computing methods as well as for a neurocomputational theory of cognition requires knowing what does and does not count as computing. A question that may appear of purely philosophical interest — which physical systems perform which computations — shows up at the cutting edge of computer technology as well as neuroscience.
In our time, as in Hume’s, billions of people all over the world derive their moral framework, attitude towards life, and conduct towards others from belief in a supernatural entity and the miraculous achievements of its terrestrial agents.
Imagine that, on a Tuesday night, shortly before going to bed one night, your roommate says “I promise to only utter truths tomorrow.” The next day, your roommate spends the entire day uttering unproblematic truths like: 1 + 1 = 2.
Our diets are a moral choice. We can decide what we want to eat, though more often than not we give little thought to our diet and instead rather habitually and instinctively eat foods that have been served to us since a young age.