In chapter one of “Justice and Love” Nicholas Wolterstorff introduces his proposed ethical view of agapism, comparing it with the three macro systems of ethical thought: egoism, eudaimonism, and utilitarianism. I find his critiques conclusive against egoism and utilitarianism; his critique against eudaimonism seems less persuasive. To be clear, on the whole I do not differ with his argument, but it seems to me that his argument against eudaimonism does not preclude two possible objections.
I recently read an article about a new Swedish based religion dedicated to freely copying “digital information,” regardless of copyright, patent, or other intellectual property protection. Underlying that though are interesting aspects of how we think about digital data in contrast to other more traditional information forms.
Part II: Martha Nussbaum’s “Human Functioning and Social Justice: In Defense of Aristotelian Essentialism” seeks to delineate certain essential human characteristics, with the end of normatively grounding a liberal capabilities polity. In my view, Karol Wojtyla’s “Person and Act” gives strong support in the epistemology of person to her capabilities project.
Part I: Martha Nussbaum’s “Human Functioning and Social Justice: In Defense of Aristotelian Essentialism” seeks to delineate certain essential human characteristics, with the end of normatively grounding a liberal capabilities polity. In my view, Karol Wojtyla’s “Person and Act” gives strong support in the epistemology of person to her capabilities project.
Karol Wojtyla’s Person and Act seems the best approach I have personally found to understand the world after a post-foundationalist collapse. Any certainty that I have does not derive from my ability to reduce the world to the scope of my theories, whether scientific or theological, but from truths which I re-cognize outside myself, toward which I reach beyond myself.
In the final section of the introduction Wojtyla outlines the stages of phenomenological analysis of the person as a transcendent yet integrated agent.
In the third section of the introduction to Person and Act Wojtyla considers induction and reduction as practical methodologies in developing a theory of the person.
In the second half of the second section of the introduction to Person and Act, Wojtyla considers that the intellectual vision of the person formed in the observation of acts derives not only from the acts themselves, but also from the moral value of those acts
Un constrasto tra Wojtyla e Lévinas sul rapporto etico simmetrico / asimmetrico con l’altro che potrebbe portare ad esiti diversi.
There has been a question in philosophical discussion since at least the time of Socrates regarding the nature of what is good. Is the pious loved by the gods because it is pious, or is it pious because it is loved by the gods?