By Raymond Geuss
Wishful considering is a deeply ingrained human trait that has had a long term distorting impression on moral pondering. Many influential moral perspectives depend upon the confident assumption that, regardless of appearances on the contrary, the human and wildlife during which we are living may perhaps, finally, be made to make feel to us. In A global with no Why, Raymond Geuss demanding situations this assumption.
The essays during this collection--several of that are released right here for the 1st time--explore the genesis and ancient improvement of this confident configuration in moral notion and the ways that it has proven itself to be unfounded and faulty. Discussions of Greco-Roman antiquity and of the philosophies of Socrates, Plato, Hegel, Marx, Nietzsche, and Adorno play a critical position in lots of of those essays. Geuss additionally levels over such themes because the techniques of intelligibility, authority, democracy, and feedback; the position of mendacity in politics; structure; where of theology in ethics; tragedy and comedy; and the fight among realism and our look for meaning.
Characterized by way of Geuss's wide-ranging pursuits in literature, philosophy, and heritage, and through his political dedication and trenchant kind, A global with out Why increases primary questions about the viability not only of particular moral ideas and theses, yet of our most simple assumptions approximately what ethics may well and has to be.
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Additional resources for A World without Why
Listing them is an empirical summary, not the development of an a priori system. The statement that may be taken to be the guiding principle of this study—that every intellectual formation that arises in a social body reveals traces of its origin in its form—illustrates my method. Such an assertion cannot be made a priori, no matter how probable it seems. And the attempt to apply it arbitrarily to one or another formation, relying on its absolute validity, would run into a number of problems. By the term intellectual formation we refer not only to the larger, obvious phenomena, such as political institutions, art works, factories, railroads, psychological therapies, and the like.
In On the Form of the American Mind Voegelin was quite casual in citing sources, often giving only a fragmentary reference. The editors and translator have endeavored in all such cases to provide full standard information in conventional footnotes. In doing so, we have dispensed with brackets, judging that they would clutter the page to no very useful purpose. xliii ON THE FORM OF THE AMERICAN MIND Preface The materials for this book were collected during a two-year stay in the United States as a Laura Spelman Rockefeller Memorial Fellow.
A reader may complain that the analysis of American metaphysics concentrates on the works of Peirce, James, and Santayana, never mentioning Royce and Dewey,· or that Jonathan Edwards and Peirce are separated by a period of time that was not without its own significance. But such criticism does not address the objective of my work. It does not aim at presenting academic intellectual history and, if only for technical reasons, cannot, given the mass of material, mention every phenomenon for no better reason than that it exists.