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1
The youth's liberal guide for their moral culture and religious enlightenment. Milwaukee: Trayser, 1986.
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2
illustrator, Sommers Dick (Illustrator), and Storey Rollo, eds. The rabbi and his famous friends: Invite you to their table ; food for thought, character and soul. Charleston, S.C.]: [BookSurge], 2016.
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3
Saint Cicero and the Jesuits: The influence of the liberal arts on the adoption of moral probabalism. Aldershot, Hants, England: Ashgate Pub. Ltd., 2008.
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4
Reyes, Mate, ed. Filosofía de historia. Madrid: Editorial Trotta, 1993.
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5
Cambi, Franco, and Giovanni Mari, eds. Giulio Preti. Florence: Firenze University Press, 2011. http://dx.doi.org/10.36253/978-88-6655-044-0.
Повний текст джерелаАнотація:
In the period following the Second World War Giulio Preti was one of the leading exponents of Italian philosophy. A master of open critical thought, cultivated in the light of a rationalism that dialogued with, and integrated into his own philosophical model, many of the currents and stances of the global research scenario. Phenomenology, Marxism, pragmatism, neopositivism, transcendentalism and structuralism: in Preti all of these found an organic and original synthesis. Further, his particular brand of rationalist-critical thought touched on many aspects of philosophical knowledge: theoretical philosophy, the philosophy of science, that of language and that of art, from ethics to politics and even taking in the history of philosophy, offering authoritative contributions in every sphere. One hundred years after his birth, the University of Florence and the heir to the Faculty in which he lectured at length, the Faculty of Education, has decided to honour his memory with this anthology of studies, penned by former pupils and others and also by younger scholars, to once again focus the wealth of this thought and its, in many respects, current relevance. Even now, this particular brand of open, critical rationalism can offer a benchmark for addressing the new issues for philosophical reflection thrown up by modern society and culture.
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Psiche: Platone e Freud : desiderio, sogno, mania, eros. Firenze: Firenze University Press, 2008.
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7
Farnham, Nicholas H., and Adam Yarmolinsky, eds. Rethinking Liberal Education. Oxford University Press, 1996. http://dx.doi.org/10.1093/oso/9780195097726.001.0001.
Повний текст джерелаАнотація:
Liberal education has always had its share of theorists, believers, and detractors, both inside and outside the academy. The best of these have been responsible for the development of the concept, and of its changing tradition. Drawn from a symposium jointly sponsored by the Educational Leadership program and the American Council of Learned Societies, this work looks at the requirements of liberal education for the next century and the strategies for getting there. With contributions from Leon Botstein, Ernest Boyer, Howard Gardner, Stanley Katz, Bruce Kimball, Peter Lyman, Susan Resneck Pierce, Adam Yarmolinsky and Frank Wong, Rethinking Liberal Education proposes better ways of connecting the curriculum and organization of liberal arts colleges with today's challenging economic and social realities. The authors push for greater flexibility in the organizational structure of academic departments, and argue that faculty should play a greater role in the hard discussions that shape their institutions. Through the implementation of interdisciplinary and collaborative approaches to learning, along with better integration of the curriculum with the professional and vocational aspects of the institution, this work proposes to restore vitality to the curriculum. The concept of rethinking liberal education does not mean the same thing to every educator. To one, it may mean a strategic shift in requirements, to another the reformulation of the underlying philosophy to meet changing times. Any significant reform in education needs careful thought and discussion. Rethinking Liberal Education makes a substantial contribution to such debates. It will be of interest to scholars and students, administrators, and anyone concerned with the issues of modern education.
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Levine, Victoria Lindsay, and Emily Kohut. Finding a Balance. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190658397.003.0003.
Повний текст джерелаАнотація:
Liberal arts colleges focus on undergraduate education, emphasizing the development of critical thought, the whole person, and values consistent with ethical participation in a civil society. Liberal arts music faculty now recognize the need to remap the music major and transform how music is taught and learned in order to remain relevant in the current economic and cultural climate, but the process is challenging. This chapter explores how liberal arts music faculty are striving to meet the challenge, using data from the Internet, a survey questionnaire, and interviews to compare the music major at thirteen colleges. We conclude that finding a balance between the conservatory-style curriculum and new curricular models does not imply replacing the Western concert tradition. Rather, it involves responding proactively to broader changes in musical life and recognizing the role of music in liberal education.
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Koganzon, Rita. Liberal States, Authoritarian Families: Childhood and Education in Early Modern Thought. Oxford University Press, Incorporated, 2021.
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10
Positive and Negative Freedom in Liberal Thought. Taylor & Francis Group, 2019.
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11
Bishop, Peter Charles. Laissez-faire ethics and the autonomous person: A moral critique of liberal thought. 1991.
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Bishop, Peter Charles. Laissez-faire ethics and the autonomous person: A moral critique of liberal thought. 1991.
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13
Pamental, George L. Values teaching in business administration at liberal arts colleges. 1986.
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14
(Editor), J. Baird Callicott, and Fernando J. R. Da Rocha (Editor), eds. Earth Summit Ethics: Toward a Reconstructive Postmodern Philosophy of Environmental Education (S U N Y Series in Constructive Postmodern Thought). State University of New York Press, 1996.
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15
Making Meaning of Community in an American High School: A Feminist-Pragmatist Critique of the Liberal-Communitarian Debates (Understanding Education and Policy). Hampton Pr, 1999.
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16
Abowitz, Kathleen Knight. Making Meaning of Community in an American High School: A Feminist-Pragmatist Critique of the Liberal-Communitarian Debates (Understanding Education and Policy). Hampton Pr, 1999.
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17
Uses of Philosophy. Palgrave Macmillan, 2008.
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18
Greetham, Bryan. Uses of Philosophy. Palgrave Macmillan, 2008.
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19
Gaon, Stella. Politics, pedagogy, and the decentred subject: An inquiry into the ethical dimensions of political and educational thought. 2001.
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20
Islamic Ethics As Educational Discourse: Thought and Impact of the Classical Muslim Thinker Miskawayh. Mohr Siebeck GmbH & Company KG, 2021.
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21
Shmooze : A Guide to Thought-Provoking Discussions on Essential Jewish Issues. Targum Press, Incorporated, 2001.
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22
(Editor), J. Baird Callicott, and Fernando J. R. Da Rocha (Editor), eds. Earth Summit Ethics: Toward a Reconstructive Postmodern Philosophy of Environmental Education (Suny Series in Constructive Postmodern Thought). State University of New York Press, 1996.
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23
Capitalist Schools: Explanation and Ethics in Radical Studies of Schooling (Critical Social Thought Series). Routledge, 1990.
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24
(Editor), Anthony Kenny, and Charles Kenny (Editor), eds. Life, Liberty, and the Pursuit of Utility: Happiness in Philosophical and Economic Thought (St. Andrews Studies in Philosophy & Public Affairs). Imprint Academic, 2006.
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25
Tillman, M. Katherine. Philosophy of Education. Edited by Frederick D. Aquino and Benjamin J. King. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198718284.013.21.
Повний текст джерелаАнотація:
This chapter maintains that Newman does not fit neatly into either the philosophical or rhetorical traditions of thought about liberal education; rather, as a controversialist, he dialectically combines both approaches. In his writings about learning (the Oxford University Sermon on Wisdom, ‘The Tamworth Reading Room’, Idea of a University, Rise and Progress of Universities), Newman distinguishes the important functions of theology and the Catholic Church from the single, essential goal of liberal education, namely the development of a philosophical habit of mind. He brings out the dialectical tensions in the polarities of university and college, professor and tutor, personal influence and discipline, and in particular intellectual development and morality. The chapter takes on various interpreters and critics of Newman’s educational views, both during his lifetime—for example, the utilitarian ‘Knowledge School’ of Peel, Brougham, and Bentham—and in the scholarship of today.
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Peden, George. Liberal Economists and the British Welfare State. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190676681.003.0003.
Повний текст джерелаАнотація:
The chapter explores changing liberal attitudes to the welfare state. Hayek shared much common ground with Beveridge and Keynes in the 1940s, but saw postwar expansion of welfare services combined with inflationary full-employment policy as a threat to individual liberty. Other liberal economists thought Hayek exaggerated the threat, but were nevertheless critical of state monopoly in welfare provision and were keen to maintain the independence and individual responsibility of citizens. From the 1960s neoliberal ideas that had originally been conceived within the Liberal Party became associated with Conservatism and the New Right. The New Right had a considerable impact on housing policy and set an agenda for free-market alternatives in the provision of health and education services.
27
Machiavelli, Niccolò. El Principe / The Prince (Pensamiento Politico / Political Thought). Longseller, 2005.
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28
Vallier, Kevin, and Michael Weber. Religious Accommodation, Social Justice, and Public Education. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190666187.003.0008.
Повний текст джерелаАнотація:
The question of what religious practices modern democracies should accommodate is urgent and widely discussed. This essay provides a framework for dealing with accommodation issues in pluralistic societies. It does this in part through examining Kevin Vallier’s Liberal Politics and Public Faith: Beyond Separation, which defends an accommodationist liberalism. His view is more permissive than this chapter’s both in accommodationist policy and on some broad normative questions; for example, this chapter gives a larger role to natural reason as a capacity shared by normal human beings and a basis for reasons not dependent on theology or religion. For secular citizens, identifying and appraising natural reasons for lawmaking is valuable both for clarifying their own thinking and communication; for religious citizens, seeking such reasons is also beneficial and need not be unduly burdensome. The essay concludes with applications of the proposed ethics of citizenship to both politics and public education.
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Champion, Michael W. Dorotheus of Gaza and Ascetic Education. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780198869269.001.0001.
Повний текст джерелаАнотація:
Abstract Dorotheus of Gaza and Ascetic Education approaches fundamental questions about the role and function of education in late antiquity through a detailed study of the thought of Dorotheus of Gaza, a sixth-century Palestinian monk. It illumines the thought of a significant figure in Palestinian monasticism, clarifies relationships between ascetic and classical education, and contributes to debates about how different educational projects related to late-antique cultural change. Dorotheus appropriates and reconfigures classical discourses of rhetoric, philosophy, and medicine and builds on earlier ascetic traditions. Education is a powerful site for the reconfiguration and reproduction of culture, and Dorotheus’ educational programme can be read as a microcosm of the wider culture he aims to construct partly through his adaptation and representation of classical and ascetic discourses. Key features of his educational programme include the role of the notion of godlikeness, the governing role of humility as an epistemic virtue intended to organize affective and ethical development, and his notion of education as life-long habituation. For Dorotheus, education is irreducibly affective and transformative, rather than merely informative, at the individual and communal scales. His epistemology and ethics are set within an account of the divine plan of salvation which is intended to provide a narrative framework through which his students come to understand the world and their place in it. His account of ways of knowing and ordering knowledge, ethics and moral development, emotions of education, and relationships between affect, cognition, and ethical action aims towards transformation of his students and their communities.
30
Jacob, Abbott. Rollo at Work. Independently Published, 2020.
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31
Jacob, Abbott. Rollo at Work. SMK Books, 2018.
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32
Jacob, Abbott. Rollo at Work, or, the Way for a Boy to Learn to Be Industrious. Creative Media Partners, LLC, 2018.
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33
Stalnaker, Aaron. Mastery, Dependence, and the Ethics of Authority. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190052300.001.0001.
Повний текст джерелаАнотація:
This book is an analysis of expertise and authority, and examines classical Confucian conceptions of mastery, dependence, and human relationships in order to suggest new approaches to these issues in ethics and political theory. Contemporary Westerners are heirs to multiple traditions that are suspicious of authority, especially coercive political authority. We are also increasingly wary of dependence, which now often seems to signify weakness, neediness, and unworthiness. Analysts commonly presume that both authority and dependence threaten human autonomy, and are thus intrinsically problematic. But these judgments are mistaken. Our capacity for autonomy needs to be cultivated over time through deliberate practices of training, in which we depend on the guidance of virtuous and skilled teachers. Confucian thought provides a subtle and powerful analysis of one version of this training process, and of the social supports such an education in autonomy requires—as well as the social value of having virtuous and skilled leaders. Early Confucians also argue that human life is marked by numerous interacting forms of dependence, which are not only ineradicable, but in many ways good. On a Confucian view, it is natural, healthy, and good for people to be deeply dependent on others in a variety of ways across the full human lifespan. They teach us that individual autonomy develops only within a social matrix, structured by relationships of mutual dependence that can either help or hinder it, including a variety of authority relations.
34
Learning Journals and Critical Incidents. 2nd ed. Quay Books,a division of Mark Allen Publishing Ltd, 2006.
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35
Coit, Emily. American Snobs. Edinburgh University Press, 2021. http://dx.doi.org/10.3366/edinburgh/9781474475402.001.0001.
Повний текст джерелаАнотація:
Arguing that Henry Adams, Henry James and Edith Wharton articulated their political thought in response to the liberalism that reigned in Boston and, more specifically, at Harvard University, American Snobs shows how each of these authors interrogated that liberalism's arguments for education, democracy and the political duties of the cultivated elite. Coit shows that the works of these authors contributed to a realist critique of a liberal New England idealism that fed into the narrative about 'the genteel tradition', which shaped the study of US literature during the twentieth century.
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Schubert, William H., and Ming Fang He. The Oxford Encyclopedia of Curriculum Studies. Oxford University Press, 2021. http://dx.doi.org/10.1093/acref/9780190887988.001.0001.
Повний текст джерелаАнотація:
115 entries The Oxford Encyclopedia of Curriculum Studies (OECS) addresses the central question of Curriculum Studies as: What is worthwhile? The articles show how the public, personal and educational concerns about composing lives are the essence of curriculum. Writ large, Curriculum Studies pertains to what human beings should know, need, experience, do, be, become, overcome, contribute, share, wonder, imagine, invent, and improve. While the OECS treats curriculum as definitely central to schooling, it also shows how curriculum scholars also work on myriad other institutionalized and non-institutionalized dimensions of life that shape the ways humans learn to perceive, conceptualize, and act in the world. Thus, while OECS treats perennial curriculum categories (e.g., curriculum theory, history, purposes, development, design, enactment, evaluation), it does so through a critical eye that provides counter-narratives to neoliberal, colonial, and imperial forces that have too often dominated curriculum thought, policy, and practice. Thus, OECS presents contemporary perspectives on prevailing topics such as science, mathematics, social studies, literacy/reading/literature/language arts, music, art, physical education, testing, special education, liberal arts, many OECS articles also show how curriculum is embedded in ideology, human rights, mythology, museums, media, literature/film, geographical spaces, community organizing, social movements, cultures, race relations, gender, social class, immigration, activist work, popular pedagogy, revolution, diasporic events, and much more. To provide such perspectives, articles draw upon diverse scholarly traditions in addition to (though including) established qualitative and quantitative approaches (e.g., feminist, womanist, oral, critical theory, critical race theory, critical dis/ability studies, Indigenous ways of knowing, documentary, dialogue, postmodern, cooperative, posthuman, and diverse modes of expression). Moreover, such orientations (often drawn from neglected work Asia, the Global South, Aboriginal regions, and other often excluded realms) reveal positions that counter official or dominant neo-liberal impositions by emphasizing hidden, null, outside, material, embodied, lived, and transgressive curricula that foster emancipatory, ecologically interdependent, and continuously growing constructs.
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Feser, Edward. Freedom in the Scholastic Tradition. Edited by David Schmidtz and Carmen E. Pavel. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199989423.013.33.
Повний текст джерелаАнотація:
The Scholastic tradition has its roots in Aristotelianism and is represented today by Thomists, neo-Aristotelians, and others. Scholastic thinkers discuss both freedom of the will, and freedom in the political sense as related to rights, justice, and market exchanges. These two types of freedom are connected. This chapter outlines the natural law approach to ethics which provides the moral and metaphysical background to Scholastic discussions of freedom; expounds the two main conceptions of freedom of the will developed within Scholasticism; shows how these conceptions are associated with two conceptions of natural rights; discusses how natural rights enter into Scholastic moral and political thought; and discusses Scholastic attitudes toward liberal democracy and the market economy. Particularly in its Thomist version, the Scholastic tradition developed a conception of political and economic freedom which represents a middle ground between classical liberalism or libertarianism on the one hand, and egalitarian liberalism on the other.
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Slotte, Pamela. Whose Justice? What Political Theology? Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198805878.003.0010.
Повний текст джерелаАнотація:
This chapter contributes to scholarship that has suggested that a good deal of twentieth-century internationalism was faith-based, even if this remained tacit. It offers insights into religious attitudes underpinning twentieth-century internationalism and the formation of international legal concepts and institutions. It looks at how religiously framed matters and articles of faith were given a ‘secular’ reinterpretation during the early twentieth century, in the name of peace and a just international order, and offers an account of the political theology that this reconceptualization of ‘the sacred’ in terms of ‘the secular’ expressed. It shows that liberal theological thought, with an optimistic outlook on man and history, a progression narrative, and an attempt to mediate between theology and the epistemological demands of the positive sciences—inter alia through dismissal of traditional metaphysics and turning to ‘ethics’/value judgments and ‘vocation’—formed the framework within which internationalist Christian action in this period was to a large extent grounded.
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Corran, Emily. Conclusion. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198828884.003.0008.
Повний текст джерелаАнотація:
The casuistry of lying and perjury was a distinct mode of thinking, which contrasted with the more habitual medieval ideas about deception. Discussion of moral dilemmas on this subject was not confined to clerical writings, but Latin casuistry emerged at the end of the twelfth century within the context of increased lay confession and the spread of pastoral education. Study of the medieval tradition challenges some early modern assumptions about casuistry: it was not a method of ethics that was developed in order to shirk moral imperatives, but an academic discipline devoted to applying the rules in ambiguous cases. As such casuistry was an unusually practical and empirical part of medieval thought. The final section sets out directions for further research into medieval casuistry.
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Shields, James Mark. Against Harmony. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190664008.001.0001.
Повний текст джерелаАнотація:
Against Harmony traces the history of progressive and radical experiments in Japanese Buddhist thought and practice from the mid-Meiji period through the early Shōwa period (1885–1935), when historical events coalesced to eliminate all such experiments. It is a work of both intellectual history and of critical, comparative thought. Perhaps the two best representations of progressive Buddhism during this period were the New Buddhist Fellowship (1899–1915) and the Youth League for Revitalizing Buddhism (1931–1936). Both were nonsectarian, lay movements comprising young men with education in classical Buddhist texts as well as Western literature, philosophy, and religion. Their work effectively collapses commonly held distinctions between religion, philosophy, ethics, politics, and economics. Unlike many others of their day, these “New Buddhists” did not regard the novel forces of modernization as problematic and disruptive, but rather, as an opportunity to explore and expand the possibilities of the dharma. Moreover, these and similar Buddhist and Buddhist-inspired movements experimented with novel, alternative forms of modernity, rooted in variations on what might be called “dharmic materialism.” In short, they did not simply inherit or mimic the dominant Western model(s). For this reason, their work remains of relevance in the early twenty-first century.
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Mill, John Stuart. Autobiography. Edited by Mark Philp. Oxford University Press, 2018. http://dx.doi.org/10.1093/owc/9780198759607.001.0001.
Повний текст джерелаАнотація:
It may be useful that there should be some record of an education which was unusual and remarkable John Stuart Mill (1806-73), philosopher, economist, and political thinker, was the most prominent figure of nineteenth century English intellectual life and his work has continuing significance for contemporary debates about ethics, politics and economics. His father, James Mill, a close associate of the utilitarian philosopher Jeremy Bentham, assumed responsibility for his eldest son's education, teaching him ancient Greek at the age of three and equipping him with a broad knowledge of the physical and moral sciences of the day. Mill’s Autobiography was written to give an account of the extraordinary education he received at the hands of his father and to express his gratitude to those he saw as influencing his thought, but it is also an exercise in self-analysis and an attempt to vindicate himself against claims that he was the product of hothousing. The Autobiography also acknowledges the substantial contribution made to Mill’s thinking and writings by Harriet Taylor, whom he met when he was twenty-four, and married twenty-one years later, after the death of her husband. The Autobiography helps us understand more fully some of the principal commitments that Mill’s political philosophy has become famous for, in particular his appreciation of the diversity, plurality, and complexity of ways of life and their possibilities. This edition of the Autobiography includes additional manuscript materials from earlier drafts which demonstrate the conflicting imperatives that influenced Mill’schoice of exactly what to say about some of the most significant episodes and relationships in his life. Mark Philps introduction explores the forces that led Mill to write the ‘life’ and points to the tensions in the text and in Mill's life.
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Brumbaugh, Michael. The New Politics of Olympos. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190059262.001.0001.
Повний текст джерелаАнотація:
The New Politics of Olympos offers the first in-depth analysis of Kallimachos’ only fully extant poetry book, the Hymns, by examining its contemporary political setting, engagement with a tradition of political thought stretching back to Homer, and portrayal of the poet as an image-maker for the king. In addition to investigating the political dynamics in the individual hymns, this book details how the poet’s six hymns, once juxtaposed within a single bookroll, constitute a macro-narrative on the prerogatives of Ptolemaic kingship. Throughout the collection Kallimachos refigures the infamously factious divine family as a paradigm of stability and good governance in concert with the self-fashioning of the Ptolemaic dynasty. At the same time, the poet defines the characteristics and behaviors worthy of praise, effectively shaping contemporary political ethics. Thus, for a Ptolemaic reader, this poetry book may have served as an education in and inducement to good kingship.
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Fesmire, Steven, ed. The Oxford Handbook of Dewey. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780190491192.001.0001.
Повний текст джерелаАнотація:
John Dewey was the foremost figure and public intellectual in early to mid-twentieth-century American philosophy. He is the most academically cited Anglophone philosopher of the past century, and he is among the most cited Americans of any century. In this comprehensive volume spanning thirty-five chapters, leading scholars help researchers access particular aspects of Dewey’s thought, navigate the enormous and rapidly developing literature, and participate in current scholarship in light of prospects in key topical areas. Beginning with a framing essay by Philip Kitcher calling for a transformation of philosophical research, contributors interpret, appraise, and critique Dewey’s philosophy under the following headings: Metaphysics; Epistemology, Science, Language, and Mind; Ethics, Law, and the Starting Point; Social and Political Philosophy, Race, and Feminist Philosophy; Philosophy of Education; Aesthetics; Instrumental Logic, Philosophy of Technology, and the Unfinished Project of Modernity; Dewey in Cross-Cultural Dialogue; The American Philosophical Tradition, the Social Sciences, and Religion; and Public Philosophy and Practical Ethics.
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Hanley, Ryan Patrick, ed. Fénelon. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190079581.001.0001.
Повний текст джерелаАнотація:
Fénelon may be the most neglected of all the major early modern philosophers. His political masterwork was the most-read book in eighteenth-century France after the Bible, yet today even specialists rarely engage his work directly. This problem is particularly acute in the Anglophone world, for while Fénelon’s works have been published in several excellent modern French editions, only the smallest fraction of his vast and influential corpus has appeared in modern English translation. This volume aims to help remedy this by bringing to English-language audiences the first collection of his moral and political writings in translation. By so doing it hopes to make more widely available the riches of one of the leading voices of resistance to the absolutism of Louis XIV. Fénelon’s political thought will thus be of particular interest to students and scholars of French history, as well as to those today engaged in questions of political resistance and reform. But Fénelon’s reach also extends to fields well beyond politics and ethics. In the Enlightenment, Fénelon came to be celebrated not only as a humanitarian political reformer but also as a pioneering theorist of education, a prescient student of economics and international relations, and a key voice in contemporary philosophical debates—not to mention his fame as one of the seventeenth-century’s most preeminent theologians and spiritualists and masters of French prose. As such, his work will be of interest to students and scholars in fields ranging from philosophy and political science to economics, education, literature, French history, and religion.
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Kovac, Jeffrey, and Michael Weisberg, eds. Roald Hoffmann on the Philosophy, Art, and Science of Chemistry. Oxford University Press, 2012. http://dx.doi.org/10.1093/oso/9780199755905.001.0001.
Повний текст джерелаАнотація:
Nobel laureate Roald Hoffmann's contributions to chemistry are well known. Less well known, however, is that over a career that spans nearly fifty years, Hoffmann has thought and written extensively about a wide variety of other topics, such as chemistry's relationship to philosophy, literature, and the arts, including the nature of chemical reasoning, the role of symbolism and writing in science, and the relationship between art and craft and science. In Roald Hoffmann on the Philosophy, Art, and Science of Chemistry, Jeffrey Kovac and Michael Weisberg bring together twenty-eight of Hoffmann's most important essays. Gathered here are Hoffmann's most philosophically significant and interesting essays and lectures, many of which are not widely accessible. In essays such as "Why Buy That Theory," "Nearly Circular Reasoning," "How Should Chemists Think," "The Metaphor, Unchained," "Art in Science," and "Molecular Beauty," we find the mature reflections of one of America's leading scientists. Organized under the general headings of Chemical Reasoning and Explanation, Writing and Communicating, Art and Science, Education, and Ethics, these stimulating essays provide invaluable insight into the teaching and practice of science.
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Scott, Dominic. Listening to Reason in Plato and Aristotle. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198863328.001.0001.
Повний текст джерелаАнотація:
Focusing on Plato’s Republic and Aristotle’s Nicomachean Ethics, this book compares their views on the persuasiveness of moral argument: how far did they think it could reach beyond a narrow circle of believers and influence people more generally? Answering this question requires a wide–ranging approach, which examines their views on such topics as rationality, moral psychology, rhetoric, education, and gender. The first part of the book shows that for Plato certain kinds of argument are beyond the reach of most people, specifically arguments that make appeal to transcendent Forms. But he still thought that there is another level of argument, restricted to human psychology and politics, which could have a much wider appeal, especially if supplemented by the appropriate rhetoric. The second half of the book turns to the Nicomachean Ethics to determine Aristotle’s views about the reach of moral argument, as well as its purposes. He is certainly very restrictive when it comes to the kinds of argument pursued in the work itself, proposing to talk only to those who are mature in years and well brought up. Like Plato, however, he also allows for the possibility of another type of discourse, which is more rhetorical in nature and could benefit those who are less mature. Though mainly focused on the Republic and Nicomachean Ethics, this book also examines relevant passages from Plato’s Laws and Aristotle’s Politics.
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Kellerman, Barbara. Professionalizing Leadership. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190695781.001.0001.
Повний текст джерелаАнотація:
Leadership is an occupation—not a profession. Why is this? Why have medicine and law evolved into professions that require extended periods of education, training, and development, but not leadership? How has it come to pass that while the ancients—think Confucius, Plato, Machiavelli—thought learning to lead was the work of a lifetime, the contemporary leadership industry presumes quite the opposite, that learning to lead can be accomplished quickly and easily. Leadership has no body of knowledge, or core curriculum, or skill set considered essential. Leadership has no metric or clear criteria for qualification. Leadership has no license or credential or certification considered by consensus to be legitimate. Leadership has no professional association to oversee the conduct of its members—or to guarantee minimum standards. Leadership receives no attention from federal, state, or local officials, who tend otherwise to regulate not only professions, but vocations. Finally, unlike a profession, leadership does not necessarily imply service, or a shared code of ethics to ennoble or enhance the enterprise. Professionalizing Leadership looks at a leadership culture that is widespread and deeply entrenched. It looks at a leadership context that enables and sometimes even encourages ascension without clear credentials. It looks at an industry that is enormously profitable but entirely unregulated. It looks at a pedagogical practice that falls stunningly short of any imagined ideal. And it looks to the future, exploring what can be done to bestow on leaders a semblance of the gravitas associated with professionals.