Smith

Najbardziej popularna ideą Adama Smitha, tj. podział pracy, jest oparta na szerszym kontekście społecznym, podlegającym ocenom etycznym, a nie tylko efektywności ekonomicznej. Z jednej strony podział pracy radykalnie poprawia wydajność pracy, a z drugiej pogarsza status pracownika. U Smitha ekonomia jest rozwinięciem filozofii, u podstaw której jest całościowa teoria etyczna, która odwołuje się nie do wartości utylitarnych czy egoizmu, ale do uczucia powszechnej sympatii (etyka poprzedza ekonomie). Oznacza to, że racjonalnej ocenie etyki normatywnej podlegają zarówno mechanizmy ekonomiczne jak również ich konsekwencje. W sporze między wartościami, czy system społeczno-ekonomiczny ma być racjonalny czy użyteczny, Smith opowiada się za stoicka zasadą racjonalności.
The most popular idea of Adam Smith as the division of work she, is based on the wider social context, depending the ethical opinions and not only the economic efficiency. From one side the division of work improves radically the effi-ciency of work and from the other side the worker’s status is worse. According to Smith the economy is the development of philosophy, at its base is the general ethi-cal theory which appeals not to utilitarian values or egoism but to the feelings of general feelings (the ethic precedes the economy). This marks, that both economic mechanisms and also their consequences are subjected to the rational opinion of normative ethic. In the dispute between values, the social and economical system has to be rational or useful, Smith declares with the stoical principle of rationality

Spencer Pack's new book can be understood as an architectural guidebook to three great buildings: the intellectual systems of Aristotle, Adam Smith, and Karl Marx. There is also an outlook on the contemporary landscape, as announced in the subtitle. For the most part, however, Pack analyses the writings of these three seminal figures, and he looks at them through the lens of three pairs of concepts: exchange value and money, capital and character, change and government. Spencer does not provide a detailed justification for his focus on these concepts or on these three thinkers—except that they are important figures in our intellectual tradition and stand in a kind of " dialogue " (p. xi). So the proof of the pudding is in the eating; but, to anticipate, the overall result justifies this choice of focus, as it illuminates central dimensions of the thought of Aristotle, Smith, and Marx, and leads to insightful comparisons. Starting out with Aristotle, Pack discusses his ...

Jacques Derrida’s engagement with Jean-Jacques Rousseau in the second part of Of Grammatology constitutes the most systematic, extensive example of deconstructive reading. Nevertheless, the problem of whether Derrida reproduces Rousseau’s basic claims adequately has remained a peripheral concern. This has meant that this may constitute a misreading and the consequences that this would have for the deconstructive operation itself have not adequately examined. Hence, this enquiry into Derrida’s reading of Rousseau centers upon the extent to which Derrida distorts Rousseau’s text in order to be able to confirm deconstruction’s radical theoretical positions.

Philosophy’s role is typically a reflective one. Yet this stance is in peril of being corrupted. Because it is being driven to specialized inquiries, the subdisciplines of which it is comprised may develop into separate fields, whose presence will then need to be justified in the same way the sciences are. This is impossible, however, given their diverging objectives. If this course of action persist, philosophy’s end in the sense of its ending is imminent, on account of its no longer having an end in the sense of its objective.

This paper is a philosophical analysis ofHeidegger and Nietzsche's approach tometaphysics and the associated problem ofnihilism. Heidegger sums up the history ofWestern metaphysics in a way which challengescommon sense approaches to values education.Through close attention to language, Heideggerargues that Nietzsche inverts thePlatonic-Christian tradition but retains theanthropocentric imposition of ‘values’. Ihave used Nietzsche's theory to suggest aslightly different definition of metaphysicsand nihilism which draws attention to theontological parameters of human truths as astruggle between competing sets of conflictingor contradictory values (perspectives) thatopens space for rethinking and re-educatinghuman possibilities. How this openness willshow up in educational theory and practice isonly beginning to be evoked. The twophilosophers indicate an approach to issues ofmorality, decision making and knowledgeproduction which may surprise and disconcerttraditional views. As the forefathers ofpost-structuralist thinking, Nietzsche andHeidegger offer a critique of Humanism whileretaining the Renaissance tradition ofpositioning education as the well spring ofvalues in society. It is through the generationof new knowledges, the development of critiqueand the nurturing of character that societyreformulates itself in relation to the earth.The ethical evaluation of these new forms ofknowledge is crucial to the creative and caringregeneration of the human environment, asopposed to the corrosive adoption ofconsumerism and usury.

The argument of the first Discours is governed by the antithesis between the ‘original’ nature of man on the one hand and the corruption of modern civilisation on the other; this antithesis is developed in terms of a contrast between the freedom implied by true being and the enslavement and estrangement which is the human condition in the modern world. Rousseau is concerned not so much with historical details as with the moral theme which allows him to separate the original elements of man’s being from the artificial elements added by the process of civilisation. By ‘original’ Rousseau means ‘what belongs incontestably to man’. Rousseau is therefore concerned to distinguish the essential and authentic as given by true original being from the accidental and artificial elements added by civilisation.

While much has been made of the similarities between the work of Nietzsche and Freud, insufficient attention has been paid to their differences. Even where they have been noted, the degree of these differences, which sometimes approaches direct opposition, has often been underestimated. In the following essay, I will suggest that on the topic of conscience Nietzsche and Freud have radically opposed views, with profoundly different moral consequences. Despite superficial similarities, Nietzsche’s conception of conscience is opposed to that of Freud in almost every conceivable way. For Freud, conscience is primarily associated with bad will, repression, subordination to social prohibition, and the feeling of guilt. For Nietzsche, conscience is primarily related to affirmation, memory, individual sovereignty, and the feelings of pride and power. To be sure, Freudian “bad conscience” has its parallel in Nietzsche’s philosophy—but only as a modality of conscience, not as its foundation. Freudian conscience is, on the contrary, an essentially bad conscience.

Elementary metaplasmic analyses of surname levels in 113 personal coats of arms of Smith verbalized in English and German and included in The Heraldry of Smith (H. S. Grazebrook, London, 1870): Smith (a), Smith of Little Baddow, Smith of Hough, Smith of Lancashire (a), Smith of Huntingdonshire, Smith of Bow Lane, Smith of Robert Smith of London, Smith of Thaxted, Smith of Exeter, Smith (Heriz) of Withcote, Smith of Gawen Smith of London, Smith of Gloucestershire, Smith of the West Country, Smith of Somersetshire, Smith (b), Smith (c), Smith of Garboldisham, Smith of Richard Smith of London, Smith of London (a), Smith (d), Smith of Walsham and Old Buckenham, Smith of Thomas Smith of London, Smith (Smithley) of Brantingham, Smith of Lancashire (b), Smith of Cavendish, Smith of Elford, Smith of Walsham, Smith (Tarbock) of Newcastle-under-Lyme, Smith of Christopher Smith, Smith of Totness (a), Smith of Shirford, Smith of Credenhill, Smith of Huntingdon, Smith of Derbyshire, Smith of Halesworth, Smith of John Smith (a), Smith of John Smith (b), Smith (e), Smith of London (b), Smith of Cockermouth, Smith of Bristol, Smith (f), Smith of Charles Smith, Smith of Sir Thomas Smith, Smith of Wighton, Smith of Worcerstershire, Smith of Walpole, Smith of Lenton, Smith of Totness (b), Smith of Devonshire, Smith of Yorkshire, Schmidt of Brunswick, Schmidt of Frankfurt, Schmid of Lüneburg, Schmidt of Nuremberg, Schmidt of Nuremberg (b), Schmidt of Hamburg, Schmidt of Nordhausen, Schmidt of Konrad Schmidt, Smith of John Smith (c), Smith of Boughton Monchelsea, Smith (g), Smith of Morville,  Smith of Cheshire, Smith of Brindley, Smith (h), Smith of Cornwall, Smith (i), Smith (j), Smith of Kinderby, Smith of The West Country (b), Smith of Hugh Smith of Calais, Smith (k), Smith alias Boynton, Smith of Hampshire, Smith of Codenham, Smith of Aldermanbury, Smith of Newcastle-Under-Lyme (b), Smith (l), Smith (m), Smith of Southwark, Smith (n), Smith of Hadley, Smith of Ashfield And Chertsey, Smith of Eardiston, Smith of Newland, Smith of Bristol (b), Smith of Yarmouth, Smith of Apsley House, Smith (o),
Smith of Denby, Smith of Durham, Smith of Nottinghamshire, Smythies of London, Smith of Oundle, Smith of Dublin, Smith (p),
Smith of Dirleton, Smith of Braco And Methuen Castle, Smith of Scotland, Smith of London (c), Smith of Jordanhill, Smith of Abingdon, Smith of Berkshire, Smith (q), Smith of Hamburg,
Smith alias Bangor, Smith of Aliwal, Smith of Damagh, Smith of Germany, Smith of Ireland, Smith of London (d), Smith of Aldermanbury (b).

In this history of the development of ideas of honor in Western philosophy, Peter Olsthoorn examines what honor is, how its meaning has changed, and whether it can still be of use. Political and moral philosophers from Cicero to John Stuart Mill thought that a sense of honor and concern for our reputation could help us to determine the proper thing to do, and just as important, provide us with the much-needed motive to do it. Today, outside of the military and some other pockets of resistance, the notion of honor has become seriously out of date, while the term itself has almost disappeared from our moral language. Most of us think that people ought to do what is right based on a love for jus­tice rather than from a concern with how we are perceived by others. Wide-ranging and accessible, the book explores the role of honor in not only philosophy but also literature and war to make the case that honor can still play an important role in contemporary life.

Review
CHOICE Choice Reviews July 2015. Olsthoorn (Netherlands Defense Academy) offers a timely philosophical examination of honor.  He traces the intellectual history of honor and its transformation throughout philosophical and political thought in the West.  He considers both honor generally and its various manifestations, such as the notion of honor among individuals, groups, and states.  The book reveals important insights about comparative concepts such as integrity, respect, and humiliation.  Though fewer people in today's world are concerned with honor in their everyday lives than in the past, the topic remains significant and continues to resonate in contemporary times in a variety of ways (as evidenced, for instance, by widespread interest in the phenomenon called "honor killing").  The book features an introduction, a conclusion, and five full-length chapters.  Although the background framework is primarily philosophical, the scope of the book is deeply interdisciplinary, drawing from political science, literature, military ethics, and related areas. Summing Up: Recommended. Upper-division undergraduates through researchers/faculty.

--B. Romaya, University of Massachusetts Lowell

Vortrag im Rahmen des Mediävistischen Oberseminars des Zentrums für Mittelalterstudien an der Otto-Friedrich-Universität über das buntmetallverarbeitende Handwerk mit Schwerpunkt der Arbeitsabläufe im Rotschmiedehandwerk (von den gegeben Voraussetzungen über die Herstellung der Gussform bis zum fertigen Objekt) anhand archäologischer Funde in Nürnberg. Ebenso wurde das Hefftleinmacherhandwerk beleuchtet sowie an archäologischen Funden gezeigt, wie eine Stecknadel entsteht.

In a narrative and analytic style, the essay describes the historical roots of modern economic thought with European Liberalism and its laissez faire ideology as a reaction to the era of monopolistic Mercantilism. The objective in the essay is to describe the development of liberal economic thought and establish the great differences between its philosophical postulates and its actual application.

While a true spirit of freedom and the pursuit of the common good imbued economic liberalism, the actual application of the Industrial Revolution was of laissez faire for the owners of money and of dire exploitation for labour. The period covered goes from the time of the merchant empires, Adam Smith, the French Physiocrats and the development of XIX century classical economic thought to the brink of the Great War of 1914. The essay opens by stating that the birth of economic thought began with the enunciation of the concept of laissez faire, laissez-passer in its search for a model that would produce optimum results.

Summary

 The Liberal Paradigm in Formation and the Idea of the Common Good. The initiation of liberalism
 The Pursuit of Individual Self-Interest as the Best Way to Bring Prosperity to All Levels of Society
 Adam Smith and the Pursuit of the Common Good
 The Classical School and the Principle of the Common Good
 A Refreshment of Mercantilism
 John Stuart Mill, Social Justice, and His Social Liberalism
 Classic Economic Theory, Applied
 The Struggle for Social Justice Begins
 A Parallel in Views. A Gap Between Theory and Practice

This paper is a philosophical analysis ofHeidegger and Nietzsche's approach tometaphysics and the associated problem ofnihilism. Heidegger sums up the history ofWestern metaphysics in a way which challengescommon sense approaches to values education.Through close attention to language, Heideggerargues that Nietzsche inverts thePlatonic-Christian tradition but retains theanthropocentric imposition of ‘values’. Ihave used Nietzsche's theory to suggest aslightly different definition of metaphysicsand nihilism which draws attention to theontological parameters of human truths as astruggle between competing sets of conflictingor contradictory values (perspectives) thatopens space for rethinking and re-educatinghuman possibilities. How this openness willshow up in educational theory and practice isonly beginning to be evoked. The twophilosophers indicate an approach to issues ofmorality, decision making and knowledgeproduction which may surprise and disconcerttraditional views. As the forefathers ofpost-structuralist thinking, Nietzsche andHeidegger offer a critique of Humanism whileretaining the Renaissance tradition ofpositioning education as the well spring ofvalues in society. It is through the generationof new knowledges, the development of critiqueand the nurturing of character that societyreformulates itself in relation to the earth.The ethical evaluation of these new forms ofknowledge is crucial to the creative and caringregeneration of the human environment, asopposed to the corrosive adoption ofconsumerism and usury.

Die Autoren von "Falsification Of The Atmospheric CO2 Greenhouse Effects Within The Frame Of Physics" (Prof. Gerhard Gerlich und Dr. Ralf D. Tscheuschner) fordern zur Diskussion über ihre Thesen auf. Bei einer ausführlichen Diskussion muß deutlich sein, was diskutiert wird.

Wesentlich für das Verständnis des Treibhauseffektes ist auch das Verständnis des zweiten Hauptsatzes der Thermodynamik. Siehe Kapitel 4.4.2 auf Seite 134, der zeigt, daß der Treibhauseffekt den zweiten Hauptsatzes der Thermodynamik nicht verletzt { im Gegenteil: mit
dem Bestreiten des Treibhauseffektes wird implizit eine Verletzung des zweiten Hauptsatz der Thermodynamik unterstellt: Die Nichtexistenz des Treibhauseffektes würde die Entstehung spontaner Temperaturabweichungen bei isothermen Verhältnissen zur Folge haben.

From the Introduction to 'The Impact of Michel Foucault on the Social Sciences and Humanities':
'... focuses upon the problems raised by Foucault for one central problem in philosophy, the question of freedom. One traditional philosophical position argues that in order for an individual or a collectivity truly to be free there must be an absence of power relations, or at least a sufficient diminishment of them in order that freedom can be articulated fully.  Foucault's work questions this assumption and Magill examines Foucault's ambivalent attitude towards the relationship between freedom and power by situating his work within the philosophical tradition of Stoicism. For the Stoic tradition freedom is a quality obtained through certain practices of goodness and reason which are identified as a person's essential self. Foucault's work challenges this idea in his insistence that there is no essential self, only a self constructed as an effect of power by modern disciplinary technologies, and thus hampered in their ability to be a 'free self'. Magill offers a strong defence of the Stoic conception of freedom by identifying weaknesses in Foucault's account of power and subjectivity. Despite these criticisms Magill suggests that philosophical conceptions of freedom have much to learn from Foucault’s work: if we cannot escape from power, perhaps we are able to utilise the monitoring mechanisms of modern forms of power in order to create new forms of freedom. Foucault's work, Magill concludes, reminds us that philosophical questions such as the nature of freedom must be framed within a discussion of what we are, and what we might become, as human subjects.'"

The question raised here is about the extent that liberal individualism and the consumerist ethos is the result of technology and to what extent is it the cultural norm of modernity. There has been a polarization in the way technology is understood. Predominantly it is assumed to be neutral but it can also be argued that technology exacerbates the understanding of people as ‘rational individual utility maximisers.’ C.A. Bowers argues that computer technology amplifies the conduit model of learning. The machine stores information and the student learns how to retrieve it and this constitutes neutral and objective research. Bowers advocates critical enquiry and an awareness of the socio-cultural factors that contribute to the generation of knowledge and community. The physiological parameters of machines are neither neutral nor strictly political. Technology shifts the constraints of phenomenological experience and encourages new and arguably impoverished ways of experiencing the world. However, by insisting on a critical dimension to understanding technology we could be able to transform education from its emphasis on vocationalism and governmentality to a more creative, equitable, and ecological set of factors.

"Jean-Jacques Rousseau (1712-1778) is generally seen as one of the most important figures whose ideas had a great influence on the French Revolution (1789). Many immediately associate him with the concept of “the noble savage.” However, just as with his political and philosophical writings, his love for botany and scenery would change the landscape of continental Europe, if not the world.

This book presents a unique view of the young Rousseau’s awakening love for plants, and his sometimes euphoric appreciation of the scenery during his endless walks. The author unfolds the development of Rousseau’s concept of nature, which makes it possible to pinpoint the exact and pivotal moment of change in his thinking about the natural environment. This culminated in a vision that converged with the the Marquis de Girardin’s ideas about landscaping. The reader follows the Marquis during the development of the first English Garden in France, where Rousseau probably spent the happiest weeks of his life. While the park represents Rousseau’s dream come true, it was destined to become the place of both his death and his tomb.

In text and photographs this book captures the character of the park, built around the concepts of two men of fundamentally different character. It is the park’s intricate mixture of bliss and gloominess that put a spell on the reader and every visitor.

buy printed book, e-book or read for free @ http://www.sidestone.com/library/rousseau-s-elysium"

At a time when the analytic/continental split dominates contemporary philosophy, this ambitious work offers a careful and clear-minded way to bridge that divide. Combining conceptual rigor and clarity of prose with historical erudition, A Thing of This World shows how one of the standard issues of analytic philosophy--realism and anti-realism--has also been at the heart of continental philosophy.

Using a framework derived from prominent analytic thinkers, Lee Braver traces the roots of anti-realism to Kant's idea that the mind actively organizes experience. He then shows in depth and in detail how this idea evolves through the works of Hegel, Nietzsche, Heidegger, Foucault, and Derrida. This narrative presents an illuminating account of the
history of continental philosophy by explaining how these thinkers build on each other's attempts to develop new concepts of reality and truth in the wake of the rejection of realism. Braver demonstrates that the analytic and continental traditions have been discussing the same issues, albeit with different vocabularies, interests, and approaches.
By developing a commensurate vocabulary, his book promotes a dialogue between the two branches of philosophy in which each can begin to learn from the other.

Reviews:
"It is the sort of book that everyone working in the continental tradition, and many in the analytic tradition, will want to read... Braver's real strength is his sweeping synoptic vision of continentalism from Kant to Derrida, backed by triple the needed homework to make this vision tangible. The book deserves great success, and Braver ought to become a household name in continental circles... It would be hard to ask for a more thoroughly researched work on the topic, or for one more honest or more technically precise... A landmark."--Philosophy Today


"This is a superb book, and potentially an important book. It is addressed to analytic and continental philosophers alike without sacrificing either of the strengths of those traditions: conceptual rigor and clarity of prose on the one hand, historical depth and careful erudition on the other. . . . It is high time our profession embarks on some serious scholarship in this field, and Lee Braver seems to be the one to lead that effort."--John Protevi, editor of A Dictionary of Continental Philosophy


"A Thing of This World is an impressive and valuable achievement. . . that could do a lot to help analytical and continental philosophers understand each other. Lee Braver shows an amazing overall knowledge of the relevant primary and secondary sources, and his analyses of the philosophers he takes up. . . are admirably clear and free from jargon. His Heideggerian critique of Davidson on language, for example, casts new light on the approaches of both thinkers."--Hubert L. Dreyfus, professor of philosophy at the University of California, Berkeley

"The idea that a philosopher develops his own position out of various adaptations to the framework that was bequeathed to him is not new. In this masterful work, however, Braver provides an ingenious exegetical tool to illustrate this evolution from Kant through Derrida. By showing how they each modify what he identifies as the theses of realism into varying degrees of anti-realism, Braver succeeds admirably in penetrating the obscure vocabulary to demonstrate clearly that continental philosophers and analytic philosophers share a common Kantian origin and hence some common concerns (though not the same answers). This might indeed be the beginning of a very fruitful conversation."--Review of Metaphysics.

"Lee Braver's book is well researched and well written. Braver is to be congratulated especially for bringing so much lucidity to a difficult topic: the nature of continental philosophy....Braver's book makes a great contribution to our understanding of the condition of contemporary philosophy. A Thing of this World is truly an important book."
Leonard Lawlor

ndpr.com review: http://ndpr.nd.edu/review.cfm?id=19848