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Love, Reason, and Will: Kierkegaard After Frankfurt introduces and
investigates themes common to Harry G. Frankfurt and Soren
Kierkegaard, focusing particularly on their understanding of love.
Several distinguished contributors argue that Kierkegaard's
insights about love, volition, and identity can help us to evaluate
aspects of Frankfurt's well-known arguments about love and caring;
similarly, Frankfurt's analyses of the higher-order will, valuing,
and self-love help clarify themes in Kierkegaard's Works of Love
and other books. By bringing these two key thinkers into
conversation with each other, we may glean a new understanding of
the structure of love, reasons for love or deriving from loving,
and more broadly, the central ethical questions of "how to live"
and to develop an authentic identity and meaningful life. Love,
Reason, and Will will appeal to readers interested in the
philosophy of action and emotions, continental thought (especially
in the existential tradition), the study of character in
psychology, and theological work on neighbor-love and virtues.
Tabloid headlines such as 'Anti-social Feral Youth,' 'Vile Products
of Welfare in the UK' and 'One in Four Adolescents is a Criminal'
have in recent years obscured understanding of what social justice
means for young people and how they experience it. Youth
marginality in Britain offers a new perspective by promoting young
people's voices and understanding the agency behind their actions.
It explores different forms of social marginalisation within media,
culture and society, focusing on how young people experience social
discrimination at a personal and collective level. This collection
from a wide range of expert contributors showcases contemporary
research on multiple youth deprivation of personal isolation,
social hardship, gender and ethnic discrimination and social
stigma. With a foreword from Robert MacDonald, it explores the
intersection of race, gender, class, asylum seeker status and care
leavers in Britain, placing them in the broader context of
austerity, poverty and inequality to highlight both change and
continuity within young people's social and cultural identities.
This timely contribution to debates concerning youth austerity in
Britain is suitable for students across youth studies, sociology,
education, criminology, youth work and social policy.
Written for health professionals and managers involved in the
planning or provision of stroke care, this book provides a
comprehensive, state-of-the-art overview of the evidence and
practices that underpin high quality stroke care. It sets the scene
by describing the epidemiology, trends and needs of stroke
patients, followed by chapters on the prevention of stroke,
investigation and management of TIAs (transient ischaemic attack),
early management and thrombolysis, clinical management of acute
stroke patients and rehabilitation. Each chapter is
thematically-linked and provides a complete, up-to-date review of
evidence, its implications for clinical practice, proven
multidisciplinary models of delivering high quality care,
organisation of services for greatest impact within cost
constraints and emerging areas for future management of stroke
patients.This book is unique as it covers areas such as palliative
and end-of-life care for stroke patients, planning and provision of
stroke services, benchmarking for quality of services and
management of stroke patients in community settings. It will be a
unique resource for anyone caring for stroke patients, regardless
of discipline or level of expertise, and provides a quick and
friendly compendium of evidence, good practice and practical hints
on organising care.
This book is concerned with why (or whether) paintings have value:
why they might be worth creating and attending to. The author
starts from the challenge expressed in Plato's critique of the arts
generally, according to which they do not lead us to what is true
and good, and may take us away from them. Rudd tries to show that
this Platonic Challenge can be answered in its own terms: that
painting is good because it does lead us to truth. What paintings
can give us is a non-discursive "knowledge by acquaintance" in
which the essence of the painting's subject-matter is made present
to the viewer. Rudd traces this understanding of painting as
ontologically revelatory from the theology of the Byzantine Icon to
classical Chinese appreciations of landscape painting, to the work
of Merleau-Ponty and other Phenomenologists inspired by European
Modernist art. He argues that this account of painting as
disclosing the essences of things can also take up what is right
about expressive and formalist theories of painting; and that it
can apply as much to abstract as to representational painting. But
to disclose the reality of things can only be of value if the
reality disclosed is itself of value; and in the concluding part of
the book, Rudd argues that the value of painting can only be
properly understood in the context of a wider metaphysics or
theology in which value is understood, not as a human projection,
but as a basic characteristic of reality as such.
In Self, Value, and Narrative, Anthony Rudd defends a series of
interrelated claims about the nature of the self. He argues that
the self is not simply a given entity, but a being that constitutes
or shapes itself. But it can only do this non-arbitrarily if it has
a sense of the good by which it can be guided as it chooses to
endorse some of its desires or dispositions and repudiate others.
This means that there is an essentially ethical or evaluative
dimension to selfhood, and one which has an essentially
teleological character. Such self-constitution takes place in
narrative terms, through one's telling-and, more importantly,
living-one's own story. Versions of some or all of these ideas have
been developed by various influential writers (including Frankfurt,
Korsgaard, MacIntyre, Ricoeur, and Taylor) but Rudd develops these
ideas in a way that is importantly different from others familiar
in the literature. He takes his main inspiration from Kierkegaard's
account of the self, and argues (controversially) that this account
belongs in the Platonic rather than the Aristotelian tradition of
teleological thinking. Through close engagement with much
contemporary philosophical work, Rudd presents a convincing case
for an ancient and currently unfashionable view: that the
polarities and tensions that are constitutive of selfhood can only
be reconciled through an orientation of the self as a whole to an
objective Good.
The 1990s saw a revival of interest in Kierkegaard's thought,
affecting the fields of theology, social theory, and literary and
cultural criticism. The resulting discussions have done much to
discredit the earlier misreadings of Kierkegaard's works. This
collection of essays by Kierkegaard scholars represents the new
consensus on Kierkegaard and his conception of moral selfhood. It
answers the charges of one of Kierkegaard's biggest critics,
contemporary philosopher Alasdair MacIntyre, and shows how some of
Kierkegaard's insights into tradition, virtuous character, and the
human good may actually support MacIntyre's ideas. The contributors
include Alasdair MacIntyre and Philip Quinn.
This book is a discussion of some of Kierkegaard's central ideas,
showing their relevance to contemporary debates in epistemology,
ethics, and the philosophy of religion. Anthony Rudd's aim is not
simply to expound Kierkegaard's ideas but to draw on them
creatively in order to illuminate questions about the foundations
of morality and the nature of personal identity, as discussed by
analytical philosophers such as MacIntyre, Parfit, Williams, and
Foot. Rudd seeks a way forward from the sterile conflict between
the view that morality and religion are based on objective
reasoning and the view that they are merely expressions of
subjective emotions. He argues that morality and religion must be
understood in terms of the individual's search for a sense of
meaning in his or her own life, but emphasizes that this does not
imply that values are arbitrary or merely subjective.
Tabloid headlines such as 'Anti-social Feral Youth,' 'Vile Products
of Welfare in the UK' and 'One in Four Adolescents is a Criminal'
have in recent years obscured understanding of what social justice
means for young people and how they experience it. Youth
marginality in Britain offers a new perspective by promoting young
people's voices and understanding the agency behind their actions.
It explores different forms of social marginalisation within media,
culture and society, focusing on how young people experience social
discrimination at a personal and collective level. This collection
from a wide range of expert contributors showcases contemporary
research on multiple youth deprivation of personal isolation,
social hardship, gender and ethnic discrimination and social
stigma. With a foreword from Robert MacDonald, it explores the
intersection of race, gender, class, asylum seeker status and care
leavers in Britain, placing them in the broader context of
austerity, poverty and inequality to highlight both change and
continuity within young people's social and cultural identities.
This timely contribution to debates concerning youth austerity in
Britain is suitable for students across youth studies, sociology,
education, criminology, youth work and social policy.
Love, Reason, and Will: Kierkegaard After Frankfurt introduces and
investigates themes common to Harry G. Frankfurt and Soren
Kierkegaard, focusing particularly on their understanding of love.
Several distinguished contributors argue that Kierkegaard's
insights about love, volition, and identity can help us to evaluate
aspects of Frankfurt's well-known arguments about love and caring;
similarly, Frankfurt's analyses of the higher-order will, valuing,
and self-love help clarify themes in Kierkegaard's Works of Love
and other books. By bringing these two key thinkers into
conversation with each other, we may glean a new understanding of
the structure of love, reasons for love or deriving from loving,
and more broadly, the central ethical questions of "how to live"
and to develop an authentic identity and meaningful life. Love,
Reason, and Will will appeal to readers interested in the
philosophy of action and emotions, continental thought (especially
in the existential tradition), the study of character in
psychology, and theological work on neighbor-love and virtues.
The Ottoman Empire is often portrayed as a bloodthirsty Empire bent
on conquering Europe and opposing the great European powers of its
time through its military strength. From its beginnings in the
thirteenth century the Ottoman Empire expanded its territory over
the vast expanses of the Middle East and throughout much of
Southeastern Europe, the core of which it held for over 400 years.
While Ottoman history is not devoid of acts of rebellion and
insurrection, it is curiously sparse over much of that time in
terms of significant rebellion in the Balkans. This paper will
attempt to uncover the reasons for the relative ease with which
they ruled over an area comprised of different cultures and
religions.
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