A World without Why by Raymond Geuss

By Raymond Geuss

Wishful pondering is a deeply ingrained human trait that has had a long term distorting impression on moral considering. Many influential moral perspectives depend upon the positive assumption that, regardless of appearances on the contrary, the human and flora and fauna during which we are living might, 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 the following for the 1st time--explore the genesis and historic improvement of this confident configuration in moral suggestion and the ways that it has proven itself to be unfounded and erroneous. Discussions of Greco-Roman antiquity and of the philosophies of Socrates, Plato, Hegel, Marx, Nietzsche, and Adorno play a important position in lots of of those essays. Geuss additionally levels over such issues because the suggestions of intelligibility, authority, democracy, and feedback; the function 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 background, and by means of his political dedication and trenchant sort, A global with out Why increases basic questions on the viability not only of particular moral suggestions and theses, yet of our most elementary assumptions approximately what ethics might and has to be.

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Hardcover: 496 pages (492 - this pdf)
Publisher: college of Missouri; 1 variation (December 6, 2004)
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ISBN-10: 0826215459
ISBN-13: 978-0826215451
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Extra resources for A World without Why

Sample text

199–200. Raz, ‘On the Nature of Rights’, pp. 201–4. Of course, there are questions here about how principles of interference are described by those who adopt them. For example, take a person who defends a principle of reciprocal non-interference with sexual freedom, but wants to ban homosexual sex in virtue of his or her principle of reciprocal interference with ungodly practices. Does this person make an exception of himself or herself in virtue of holding the second principle? Much depends on the account we give of the correct exercise of judgement in the formation of maxims, and in the relationships that persons take to hold between their maxims.

Rawls develops his argument for the priority of liberty in a way that might seem to promise an explanation of why he thinks the principle of fair equality of opportunity should take priority over the difference principle. 24 Might it be argued in a parallel way that the basis for self-respect for all can be secured only if the principle of fair equality of opportunity is also enshrined in society’s basic institutions? It is hard to see how this position could be sustained. Rawls faces a dilemma.

A. Flew, The Politics of Procrustes (London, Temple Smith, 1981), pp. 55–6. Rawls, A Theory of Justice, pp. 511–12, 74. Rawls, A Theory of Justice, p. 74. See V. ’, Proceedings of the Aristotelian Society, 72 (1998), pp. 37–55. J. Rawls, Political Liberalism (New York, Columbia University Press, 1993), p. 293. ’, p. 41. ’, pp. 48–9. See also R. Arneson, ‘Against Rawlsian Equality of Opportunity’, Philosophical Studies, 93 (1999), p. 81. W. Sumner, ‘Positive Sexism’, Social Philosophy and Policy, 5 (1987), esp.

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