This book answers questions about secularization: Does it dissolve religion, or transform it into faith in a universally valid value? Is it restricted to the west or can it occur everywhere? Using ideas of Max Weber, the book conceives secularization as a process comparable to the rational development of science and production. What is the value secularization propagates? Sifting historical texts, Steinvorth argues the value is authenticity, to be understood as being true to one's talents developed in activities that are done for their own sake and provide life with meaning, and as unconditionally commanded. How can a value be unconditionally demanded? This question leads to an investigation of the self that combines Kant's ideas on the conditions of the possibility of experience with modern brain science, and to the metaphysical deliberation whether to prefer a world with creatures able to do both good and evil to one without them. It is not enough, however, to point to facts. We rather need to understand what secularization, religion and their possible rationality consist in. Max Weber's sociology of religion has provided us with the conceptual means to do so, which this book develops. Secularization is rediscovered as the same progress of rationality in the sphere of religion that we find in the development of the spheres of science, art, the economy and politics or public affairs. It proves to be the perfection rather than the dissolution of religion - a perfection that consists in recognizing authenticity as the successor of the absolute of religion.

Transforming Capitalism addresses the challenges to shareholder capitalism. It explores: fair play in the market place;challenges on systemic, organizational and individual levels; the need to refocus our economic system around community and cooperation; the current challenges and transform capitalism.

In this small book, Ulrich Steinvorth describes the reasons why analytic philosophy, which started as an anti-metaphysical project, has become a strong advocate of metaphysics, and why it must become synthetic, normative, and naturalistic. Steinvorth argues that self-regulation is the common property of all being, that we can talk of an increase or escalation of self-regulation in the evolution of being, and that self-regulation becomes self-determination in man. Considering objections to this view related to questions of free will, consciousness, the naturalistic fallacy, and teleology, he draws on cybernetics, dual process theory, physical cosmology, and Leibniz's ("demiurgic") idea of measuring the goodness of a world by the number of possibilities opened up by the world. To test his approach and show its political relevance, he applies it to political liberalism.

In this book, Ulrich Steinvorth offers a fresh analysis of rationality as the core part of Western thinking. Western rationality includes a critique of tradition and collectivism and a defence of human rights and individualism, but is impregnated in all its elements by a conception of the self that was formed by Locke and utilitarianism. This conception is compatible with classical physics, but is no help in understanding the facts of human psychology and history. Steinvorth argues that Descartes conception of the self offers an alternative. When freed from the dualism in which Descartes conceived it, it achieves what the Lockean conception does not. In particular, it allows understanding the human craving for extraordinariness and the achievements of the West in science and art as well as its political disasters in the twentieth century. Moreover, it enables us to understand why individualism a hallmark of modernity became an ideal that implies universal rights; how individualism could peak in the ideal of equal liberty; and why it is now in decline. Most importantly, the Cartesian concept of the self is shown to offer a way of protecting modernity against the dangers that it now encounters.

This book explores the morality of pride, a value that has been condemned through history and is still largely unwelcome in many societies. The author explores the nature of the self and free will, and how pride links to technology and rational theology. It refers to the work of Lionel Trilling, Allan Bloom, Charles Taylor and Heidegger on authenticity; Jacob Burckhardt, Stephen Toulmin, Max Weber and Mark Lilla on modernity; Christine Korsgaard on the self; John Rawls and Ruth Benedict on morality; and the Stoics and Kant on free will.

Premodern societies believed in something sacred that obliged unconditionally. Modern societies rely on fallible science. Do they also need something absolute, a secular sacred? Steinvorth analyzes the writings of modern philosophers who claim that there is an absolute norm: the norm to be rational and authentic. In his view, their claim is true if it is reinterpreted. The norm is not moral, as it was thought to be, but metaphysical, and authenticity is not self-realization, but doing things for their own sake. In discussing the pros and cons of philosophical claims on absolutes, this book spreads out the rich pool of philosophical ideas and clarifies urgent contemporary questions about what can be demanded with universal validity. It argues this is not only the principle of justice, not to harm, but also a metaphysical principle by which to find meaning in life. Moreover, it points to some consequences this principle has in politics.

This book answers questions about secularization: Does it dissolve religion, or transform it into faith in a universally valid value? Is it restricted to the west or can it occur everywhere? Using ideas of Max Weber, the book conceives secularization as a process comparable to the rational development of science and production. What is the value secularization propagates? Sifting historical texts, Steinvorth argues the value is authenticity, to be understood as being true to one's talents developed in activities that are done for their own sake and provide life with meaning, and as unconditionally commanded. How can a value be unconditionally demanded? This question leads to an investigation of the self that combines Kant's ideas on the conditions of the possibility of experience with modern brain science, and to the metaphysical deliberation whether to prefer a world with creatures able to do both good and evil to one without them. It is not enough, however, to point to facts. We rather need to understand what secularization, religion and their possible rationality consist in. Max Weber's sociology of religion has provided us with the conceptual means to do so, which this book develops. Secularization is rediscovered as the same progress of rationality in the sphere of religion that we find in the development of the spheres of science, art, the economy and politics or public affairs. It proves to be the perfection rather than the dissolution of religion - a perfection that consists in recognizing authenticity as the successor of the absolute of religion.

This book explores the morality of pride, a value that has been condemned through history and is still largely unwelcome in many societies. The author explores the nature of the self and free will, and how pride links to technology and rational theology. It refers to the work of Lionel Trilling, Allan Bloom, Charles Taylor and Heidegger on authenticity; Jacob Burckhardt, Stephen Toulmin, Max Weber and Mark Lilla on modernity; Christine Korsgaard on the self; John Rawls and Ruth Benedict on morality; and the Stoics and Kant on free will.

Transforming Capitalism addresses the challenges to shareholder capitalism. It explores: fair play in the market place;challenges on systemic, organizational and individual levels; the need to refocus our economic system around community and cooperation; the current challenges and transform capitalism.

In this book, Ulrich Steinvorth offers a fresh analysis of rationality as the core part of Western thinking. Western rationality includes a critique of tradition and collectivism and a defence of human rights and individualism, but is impregnated in all its elements by a conception of the self that was formed by Locke and utilitarianism. This conception is compatible with classical physics, but is no help in understanding the facts of human psychology and history. Steinvorth argues that Descartes conception of the self offers an alternative. When freed from the dualism in which Descartes conceived it, it achieves what the Lockean conception does not. In particular, it allows understanding the human craving for extraordinariness and the achievements of the West in science and art as well as its political disasters in the twentieth century. Moreover, it enables us to understand why individualism a hallmark of modernity became an ideal that implies universal rights; how individualism could peak in the ideal of equal liberty; and why it is now in decline. Most importantly, the Cartesian concept of the self is shown to offer a way of protecting modernity against the dangers that it now encounters.

Gibt es Bedingungen gerechten Handelns, die die Politik zu beachten hat? Namhafte Philosophen aus dem deutschen Sprachraum begrunden in diesem Buch, warum sich politisches Handeln am Massstab der Gerechtigkeit orientieren muss, und zeigen am Beispiel aktueller politischer Probleme, welchen Beitrag die Philosophie zur Klarung der Prinzipien einer gerechten Politik zu leisten vermag."

Premodern societies believed in something sacred that obliged unconditionally. Modern societies rely on fallible science. Do they also need something absolute, a secular sacred? Steinvorth analyzes the writings of modern philosophers who claim that there is an absolute norm: the norm to be rational and authentic. In his view, their claim is true if it is reinterpreted. The norm is not moral, as it was thought to be, but metaphysical, and authenticity is not self-realization, but doing things for their own sake. In discussing the pros and cons of philosophical claims on absolutes, this book spreads out the rich pool of philosophical ideas and clarifies urgent contemporary questions about what can be demanded with universal validity. It argues this is not only the principle of justice, not to harm, but also a metaphysical principle by which to find meaning in life. Moreover, it points to some consequences this principle has in politics.

Die Medizin zieht heute aus zweierlei Grunden eine gesteigerte Aufmerksamkeit des Rechts und der Ethik auf sich: Sie erschliesst neue Bereiche des technisch Machbaren, von der Fortpflanzung bis zur Organtransplantation. Daraus resultieren bisher unbekannte Problemstellungen, die unsere moralischen Intuitionen und unser Judiz verunsichern. Zugleich droht die Medizin aber zu einem knappen Gut zu werden, dessen Verwaltung neuartige Fragen der Verteilungsgerechtigkeit aufwirft.