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Visions of Solidarity - Clare M. Weber - Bog - Lexington Books - Plusbog.dk

Visions of Solidarity - Clare M. Weber - Bog - Lexington Books - Plusbog.dk

Socially Mixed Economies - John Weber - Bog - Lexington Books - Plusbog.dk

Max Weber and Charles Peirce - Basit Bilal Koshul - Bog - Lexington Books - Plusbog.dk

Max Weber and Charles Peirce - Basit Bilal Koshul - Bog - Lexington Books - Plusbog.dk

Max Weber and Charles Peirce: At the Crossroads of Science, Philosophy, and Culture shows that a relational conception of science is implicit in Max Weber’s reflections on scientific inquiry as a bridge between the Geisteswissenschaften (soft sciences) and Naturwissenschaften (hard sciences). Because he is not a trained philosopher, Weber does not have the precise philosophical language in which to articulate his ideas clearly. Consequently, his relational vision of science remains obscure. Basit Bilal Koshul brings clarity and precision to Weber’s insights using the pragmaticist philosophy of Charles Peirce. He makes explicit the phenomenology, semiotics, and logic that are implicit in Weber’s methodological writings and translates them into Peircean terms. Since Peirce explicitly offers his philosophy of science as a critique of the modern divide between the humanistic and natural sciences and of the divide between religion and science, this translation has a double effect. It clarifies Weber’s insights on the methodology of scientific inquiry, and it extends the reparative force of these insights into the larger culture of which science is one part. The reconstruction of Weber’s relational conception of science along the lines of Peirce’s pragmaticism, in turn, reveals that Weber’s work points toward deep affinities between religion and science. Given the fact that the same phenomenology, semiotics, and logic that underpin Peirce’s philosophy of science are also at the root of his philosophy of religion, we can begin to appreciate the fact that Weber’s work makes an important contribution to bridging the divide between religion and science. In providing models that bridge divides and move towards complementary relationships, Weber and Peirce not only help us to better understand disenchantment as the fate of our times, but also offer uniquely valuable resources to reach for cultural horizons that lie beyond it.

DKK 954.00
1

Max Weber and Charles Peirce - Basit Bilal Koshul - Bog - Lexington Books - Plusbog.dk

Max Weber and Charles Peirce - Basit Bilal Koshul - Bog - Lexington Books - Plusbog.dk

Max Weber and Charles Peirce: At the Crossroads of Science, Philosophy, and Culture shows that a relational conception of science is implicit in Max Weber’s reflections on scientific inquiry as a bridge between the Geisteswissenschaften (soft sciences) and Naturwissenschaften (hard sciences). Because he is not a trained philosopher, Weber does not have the precise philosophical language in which to articulate his ideas clearly. Consequently, his relational vision of science remains obscure. Basit Bilal Koshul brings clarity and precision to Weber’s insights using the pragmaticist philosophy of Charles Peirce. He makes explicit the phenomenology, semiotics, and logic that are implicit in Weber’s methodological writings and translates them into Peircean terms. Since Peirce explicitly offers his philosophy of science as a critique of the modern divide between the humanistic and natural sciences and of the divide between religion and science, this translation has a double effect. It clarifies Weber’s insights on the methodology of scientific inquiry, and it extends the reparative force of these insights into the larger culture of which science is one part. The reconstruction of Weber’s relational conception of science along the lines of Peirce’s pragmaticism, in turn, reveals that Weber’s work points toward deep affinities between religion and science. Given the fact that the same phenomenology, semiotics, and logic that underpin Peirce’s philosophy of science are also at the root of his philosophy of religion, we can begin to appreciate the fact that Weber’s work makes an important contribution to bridging the divide between religion and science. In providing models that bridge divides and move towards complementary relationships, Weber and Peirce not only help us to better understand disenchantment as the fate of our times, but also offer uniquely valuable resources to reach for cultural horizons that lie beyond it.

DKK 450.00
1

Romance and Reason - Andrew M. Koch - Bog - Lexington Books - Plusbog.dk

Romance and Reason - Andrew M. Koch - Bog - Lexington Books - Plusbog.dk

On the Roads to Modernity - - Bog - Lexington Books - Plusbog.dk

Democracy and Leadership - Eric Thomas Weber - Bog - Lexington Books - Plusbog.dk

Democracy and Leadership - Eric Thomas Weber - Bog - Lexington Books - Plusbog.dk

Short Stories and Political Philosophy - - Bog - Lexington Books - Plusbog.dk

Nietzsche and Sociology - Anas Karzai - Bog - Lexington Books - Plusbog.dk

Poststructuralism and the Politics of Method - Andrew M. Koch - Bog - Lexington Books - Plusbog.dk

Christianity and Heavy Metal as Impure Sacred within the Secular West - Jason Lief - Bog - Lexington Books - Plusbog.dk

The Central Politics School and Local Governance in Nationalist China - Chen Cheng Wang - Bog - Lexington Books - Plusbog.dk

Executing Truth - Stuart Weierter - Bog - Lexington Books - Plusbog.dk

Poststructuralism and the Politics of Method - Andrew M. Koch - Bog - Lexington Books - Plusbog.dk

Indian and Western Philosophical Concepts in Religion - - Bog - Lexington Books - Plusbog.dk

Italian Critics of Capitalism - - Bog - Lexington Books - Plusbog.dk

Italian Critics of Capitalism - - Bog - Lexington Books - Plusbog.dk

Over the last hundred years the history of capitalism hardly supports the idea of a dynamic equilibrium between democracy and capitalism. The unprecedented triumph of global capitalism and its stronger power of transformation are changing the nature of political community and its institutions, transforming the conditions of democratic politics and governance. The writings collected in this volume present leading statements of theories of democracy and capitalism in Italy starting from Vilfredo Pareto who firstly focused on the transformation of democracy into a plutocracy in which vested interests use the government as a tool for their own profit, until Norberto Bobbio who expressed a strong defence of democracy and a deep critique of capitalism. As Marx, Weber, and Schumpeter-from different perspectives-have pointed out capitalism rather then just an economic mode of organization, is a ''mentality'', a ''social logic'', a ''form of living'', that influences and reshapes political structures, and culture. The globalized economic order is challenging the foundations and political principles upon which liberal democracy is based. Global markets have unleashed economic forces that are becoming too powerful for democratic institutions to control. Even if the formal elements of democracy still survive, the ''government by the people, for the people'' is declining; elections, debates, parties, are evacuated, and bypassed by new, less accountable processes.

DKK 450.00
1

Italian Critics of Capitalism - - Bog - Lexington Books - Plusbog.dk

Italian Critics of Capitalism - - Bog - Lexington Books - Plusbog.dk

Over the last hundred years the history of capitalism hardly supports the idea of a dynamic equilibrium between democracy and capitalism. The unprecedented triumph of global capitalism and its stronger power of transformation are changing the nature of political community and its institutions, transforming the conditions of democratic politics and governance. The writings collected in this volume present leading statements of theories of democracy and capitalism in Italy starting from Vilfredo Pareto who firstly focused on the transformation of democracy into a plutocracy in which vested interests use the government as a tool for their own profit, until Norberto Bobbio who expressed a strong defence of democracy and a deep critique of capitalism. As Marx, Weber, and Schumpeter-from different perspectives-have pointed out capitalism rather then just an economic mode of organization, is a "mentality", a "social logic", a "form of living", that influences and reshapes political structures, and culture. The globalized economic order is challenging the foundations and political principles upon which liberal democracy is based. Global markets have unleashed economic forces that are becoming too powerful for democratic institutions to control. Even if the formal elements of democracy still survive, the "government by the people, for the people" is declining; elections, debates, parties, are evacuated, and bypassed by new, less accountable processes.

DKK 866.00
1

Anthropology's Interrogation of Philosophy from the Eighteenth to the Twentieth Century - Jerome Fanning Marsden Carroll - Bog - Lexington Books -

Anthropology's Interrogation of Philosophy from the Eighteenth to the Twentieth Century - Jerome Fanning Marsden Carroll - Bog - Lexington Books -

Anthropology''s Interrogation of Philosophy from the Eighteenth to the Twentieth Century presents and discusses key aspects of the German tradition of philosophical anthropology from the eighteenth to the twentieth century, centering on the concept of anthropology as a study of the ‘whole, concrete man’ (Heinrich Weber, 1810). Philosophical anthropology appears during the last decades of the eighteenth century in the often practically-oriented writings of men such as Ernst Platner, Karl Wezel, and Johann Herder, and is then taken up in the twentieth century by thinkers including Max Scheler, Helmut Plessner, Arnold Gehlen, and Hans Blumenberg. In presenting this tradition, the book serves two primary purposes. Firstly, it introduces English readers in a coherent manner to key aspects of a two-hundred year tradition in German thought. Secondly, the book analyzes in an unprecedented manner, even in German scholarship, the connections between the philosophical debates associated with anthropology at the end of the eighteenth century and ongoing philosophical issues in the twentieth century. Specifically, author Jerome Carroll argues that late eighteenth century anthropology diverges pointedly from traditional, "foundational" approaches to philosophy, for instance rejecting philosophy’s quest for absolute foundations for knowledge or a priori categories and turning to a more descriptive account of man’s "being in the world." Notably, by drawing on the epistemological, ontological, and methodological aspects and implications of anthropological holism, this book reads the philosophical significance of classical twentieth century anthropology through the lens of eighteenth century writings on anthropology.

DKK 892.00
1

Materialism and Social Inquiry in the Continental Tradition in Philosophy - Andrew M. Koch - Bog - Lexington Books - Plusbog.dk

Materialism and Social Inquiry in the Continental Tradition in Philosophy - Andrew M. Koch - Bog - Lexington Books - Plusbog.dk

The continental tradition in philosophy has gotten more “materialistic” over the last two hundred years. This has resulted from a combination of some very specific moves with regard to the epistemological parameters of understanding and the assertion that ideas may have material force in history. Therefore, the materialism within the continental tradition is not a materiality of being, but a materiality of understanding and action. Such an inquiry opens up space between the activities of sensation and the mental faculty of cognition. ‘I think, therefore I am,’ is not an empirical statement, but a statement of cognition. It is assumed that this distinction is at the core of continental philosophy. Cognition is always interpretive. Experience is the start of cognition, but not its final product. Our cognitions cannot be separated from our experience of the physical, social, and cultural environment around us. The symbolic nature of language reinforces the interpretive nature of our thoughts and ideas. Our language is, therefore, always projecting an implicit image of the world. Language is, therefore, always political. The materiality of these cognitive world-views is manifested in two ways. First, in their formation. They are the products of sensual contact with the world. Second, in their effects. They move people. It is a picture of the world which serves to shape the content and character of human behavior. Whether we want to call these phantoms of the mind, world-view, ideas, thoughts, cognitions, or any other term, the dual character of their materiality is secure. This work examines the threads materialist ideas running through the efforts of some major authors in the continental tradition in philosophy. A model of materialism is constructed in Chapter One and used to assess the materialist elements in works from Kant, Marx, Weber, Nietzsche, and contemporary poststructuralism. The work demonstrates the evolution of materialist thinking within the tradition and asserts an evolving and developing articulation of materialism in relation to the thoughts and activities of human beings.

DKK 150.00
1

Materialism and Social Inquiry in the Continental Tradition in Philosophy - Andrew M. Koch - Bog - Lexington Books - Plusbog.dk

Materialism and Social Inquiry in the Continental Tradition in Philosophy - Andrew M. Koch - Bog - Lexington Books - Plusbog.dk

The continental tradition in philosophy has gotten more “materialistic” over the last two hundred years. This has resulted from a combination of some very specific moves with regard to the epistemological parameters of understanding and the assertion that ideas may have material force in history. Therefore, the materialism within the continental tradition is not a materiality of being, but a materiality of understanding and action. Such an inquiry opens up space between the activities of sensation and the mental faculty of cognition. ‘I think, therefore I am,’ is not an empirical statement, but a statement of cognition. It is assumed that this distinction is at the core of continental philosophy. Cognition is always interpretive. Experience is the start of cognition, but not its final product. Our cognitions cannot be separated from our experience of the physical, social, and cultural environment around us. The symbolic nature of language reinforces the interpretive nature of our thoughts and ideas. Our language is, therefore, always projecting an implicit image of the world. Language is, therefore, always political. The materiality of these cognitive world-views is manifested in two ways. First, in their formation. They are the products of sensual contact with the world. Second, in their effects. They move people. It is a picture of the world which serves to shape the content and character of human behavior. Whether we want to call these phantoms of the mind, world-view, ideas, thoughts, cognitions, or any other term, the dual character of their materiality is secure. This work examines the threads materialist ideas running through the efforts of some major authors in the continental tradition in philosophy. A model of materialism is constructed in Chapter One and used to assess the materialist elements in works from Kant, Marx, Weber, Nietzsche, and contemporary poststructuralism. The work demonstrates the evolution of materialist thinking within the tradition and asserts an evolving and developing articulation of materialism in relation to the thoughts and activities of human beings.

DKK 804.00
1

Theologies of Language in English Renaissance Literature - James S. Baumlin - Bog - Lexington Books - Plusbog.dk

Theologies of Language in English Renaissance Literature - James S. Baumlin - Bog - Lexington Books - Plusbog.dk

James S. Baumlin’s Theologies of Language in English Renaissance Literature offers a revisionist history of discourse, taking Shakespeare, Donne, and Milton as its touchstones. Their works mark stages in die Entzauberung or “disenchantment,” as Max Weber has termed it: that is, in the “elimination of magic from the world.” Shakespeare’s Hamlet questions the word-magic associated with medieval Catholicism; Donne’s love lyrics ironize the sacramental gestures of their poetic-priestly speakers; more radical still, Milton’s major poems and polemical prose empty language of sacral power, repudiating human persuasion entirely over matters of “saving faith.” Baumlin describes four archetypes of historical rhetoric: sophism, skepticism, incarnationism, and transcendence. Undergirding the age’s competing theologies, each makes unique assumptions regarding the powers of language (both communicative and performative); the nature of being (including transcendent being or deity); the structure of the psyche (whether sin-weakened or self-sufficient); and the capacities of human knowing (whether certain knowledge is communicable—or even possible). Working within divergent theologies of language, the poets here studied take theological controversies as explicit themes. The crisis of Hamlet begins not in a king’s murder simply, but in his dying without benefit of the sacraments. As if compensating for their loss, young Hamlet “minister[s]” to Gertrude while acting as “scourge” to Claudius. Alternating between soul-cursing and soul-curing, Hamlet plays sorcerer and priest indiscriminately.Appropriating the speech-acts of Catholic sacramentalism, Donne’s lyrics describe a private “religion of Love,” over which the poet-lover presides as officiant. Or rather, some lyrics present him as Love’s Priest, there being as many personae as there are theologies of language. Beyond Love’s Priest, Baumlin describes three such personae: Love’s Apostate, Love’s Atheist, and Love’s Reformer. Focusing on “Lycidas” and De Doctrina Christiana, Baumlin outlines Milton’s plerophoristic “rhetoric of certitude.” Such texts as these explore the problematic status of preaching. (Can human eloquence contribute to salvation?) They explore competing definitions (Aristotelian vs. Pauline) of pistis—meaning alternatively (religious) “faith” and (rhetorical) “persuasion.” And they invoke conflicting typologies (classical vs. Hebraic) of authorial ethos. Baumlin’s study ends with a glance at the Restoration and Royal Society’s final “disenchantment” or secularization of discourse.

DKK 947.00
1

Theologies of Language in English Renaissance Literature - James S. Baumlin - Bog - Lexington Books - Plusbog.dk

Theologies of Language in English Renaissance Literature - James S. Baumlin - Bog - Lexington Books - Plusbog.dk

James S. Baumlin’s Theologies of Language in English Renaissance Literature offers a revisionist history of discourse, taking Shakespeare, Donne, and Milton as its touchstones. Their works mark stages in die Entzauberung or “disenchantment,” as Max Weber has termed it: that is, in the “elimination of magic from the world.” Shakespeare’s Hamlet questions the word-magic associated with medieval Catholicism; Donne’s love lyrics ironize the sacramental gestures of their poetic-priestly speakers; more radical still, Milton’s major poems and polemical prose empty language of sacral power, repudiating human persuasion entirely over matters of “saving faith.” Baumlin describes four archetypes of historical rhetoric: sophism, skepticism, incarnationism, and transcendence. Undergirding the age’s competing theologies, each makes unique assumptions regarding the powers of language (both communicative and performative); the nature of being (including transcendent being or deity); the structure of the psyche (whether sin-weakened or self-sufficient); and the capacities of human knowing (whether certain knowledge is communicable—or even possible). Working within divergent theologies of language, the poets here studied take theological controversies as explicit themes. The crisis of Hamlet begins not in a king’s murder simply, but in his dying without benefit of the sacraments. As if compensating for their loss, young Hamlet “minister[s]” to Gertrude while acting as “scourge” to Claudius. Alternating between soul-cursing and soul-curing, Hamlet plays sorcerer and priest indiscriminately.Appropriating the speech-acts of Catholic sacramentalism, Donne’s lyrics describe a private “religion of Love,” over which the poet-lover presides as officiant. Or rather, some lyrics present him as Love’s Priest, there being as many personae as there are theologies of language. Beyond Love’s Priest, Baumlin describes three such personae: Love’s Apostate, Love’s Atheist, and Love’s Reformer. Focusing on “Lycidas” and De Doctrina Christiana, Baumlin outlines Milton’s plerophoristic “rhetoric of certitude.” Such texts as these explore the problematic status of preaching. (Can human eloquence contribute to salvation?) They explore competing definitions (Aristotelian vs. Pauline) of pistis—meaning alternatively (religious) “faith” and (rhetorical) “persuasion.” And they invoke conflicting typologies (classical vs. Hebraic) of authorial ethos. Baumlin’s study ends with a glance at the Restoration and Royal Society’s final “disenchantment” or secularization of discourse.

DKK 459.00
1