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13 lectures, Stuttgart, October 3-15, 1922 (CW 217) "This cycle of lectures 'to the younger generation' speaks of a pathway to a Michaelic harvest for ears that have the goodwill to hear." --Carlo Pietzner Rudolf Steiner presented these lectures to about a hundred German young people who hoped to bring Waldorf education into the culture of their time and for the future. Steiner stressed upon his listeners the great importance of "self-education" as a prerequisite to all other education. His was an attempt to guide the youth toward understanding themselves within the world situation. Steiner showed how the stream of generations had been interrupted by eighteenth-century intellectualism, emphasizing that they would have to reject the general acceptance of impersonal social routine, dead intellectual thinking, and personal and social egoism. Steiner discussed the need, instead, for a form of education permeated by art and feeling, which brings inner nourishment that can grow throughout one's life. It was his view that, without such an education, society will not reach a future built on moral love and mutual human confidence--a truly human culture. A previous edition of these lectures was published as The Younger Generation: Educational and Spiritual Impulses for LIfe in the Twentieth Century (1967). Original German title: Geistige Wirkenskräfte im Zusammenleben von alter und junger Generation. Pädagogischer Jugendkurs (GA 217). This Collected Works edition includes a new introduction, notes, and an index.
The theory of justice is one of the most intensely debated areas of contemporary philosophy. Most theories of justice, however, have only attained their high level of justification at great cost. By focusing on purely normative, abstract principles, they become detached from the sphere that constitutes their “field of application” - namely, social reality. Axel Honneth proposes a different approach. He seeks to derive the currently definitive criteria of social justice directly from the normative claims that have developed within Western liberal democratic societies. These criteria and these claims together make up what he terms “democratic ethical life”: a system of morally legitimate norms that are not only legally anchored, but also institutionally established. Honneth justifies this far-reaching endeavour by demonstrating that all essential spheres of action in Western societies share a single feature, as they all claim to realize a specific aspect of individual freedom. In the spirit of Hegel’s Philosophy of Right and guided by the theory of recognition, Honneth shows how principles of individual freedom are generated which constitute the standard of justice in various concrete social spheres: personal relationships, economic activity in the market, and the political public sphere. Honneth seeks thereby to realize a very ambitious aim: to renew the theory of justice as an analysis of society.
In A Social Theory of Freedom, Mariam Thalos argues that the theory of human freedom should be a broadly social and political theory, rather than a theory that places itself in opposition to the issue of determinism. Thalos rejects the premise that a theory of freedom is fundamentally a theory of the metaphysics of constraint and, instead, lays out a political conception of freedom that is closely aligned with questions of social identity, self-development in contexts of intimate relationships, and social solidarity. Thalos argues that whether a person is free (in any context) depends upon a certain relationship of fit between that agent’s conception of themselves (both present and future), on the one hand, and the facts of their circumstances, on the other. Since relationships of fit are broadly logical, freedom is a logic—it is the logic of fit between one’s aspirations and one’s circumstances, what Thalos calls the logic of agency. The logic of agency, once fleshed out, becomes a broadly social and political theory that encompasses one’s self-conceptions as well as how these self-conceptions are generated, together with how they fit with the circumstances of one’s life. The theory of freedom proposed in this volume is fundamentally a political one.
Many people regard Hegel's work as obscure and extremely difficult, yet his importance and influence are universally acknowledged. Professor Singer eliminates any excuse for remaining ignorant of the outlines of Hegel's philosophy by providing a broad discussion of his ideas and an account of his major works. ABOUT THE SERIES: The Very Short Introductions series from Oxford University Press contains hundreds of titles in almost every subject area. These pocket-sized books are the perfect way to get ahead in a new subject quickly. Our expert authors combine facts, analysis, perspective, new ideas, and enthusiasm to make interesting and challenging topics highly readable.
Offers an interpretation of the theory of freedom in the Social Contract. The author gives a careful analysis of Rousseau's theory of the social pact, and then examines the kinds of freedom that it brings about, showing how Rousseau's individualist and collectivist aspects fit into a larger and logically coherent theory of human liberty.
This is a penetrating reinterpretation and defense of Hegel's social theory as an alternative to reigning liberal notions of social justice. The eminent German philosopher Axel Honneth rereads Hegel's Philosophy of Right to show how it diagnoses the pathologies of the overcommitment to individual freedom that Honneth says underlies the ideas of Rawls and Habermas alike. Honneth argues that Hegel's theory contains an account of the psychological damage caused by placing too much emphasis on personal and moral freedom. Although these freedoms are crucial to the achievement of justice, they are insufficient and in themselves leave people vulnerable to loneliness, emptiness, and depression. Hegel argues that people must also find their freedom or "self-realization" through shared projects. Such projects involve the three institutions of ethical life--family, civil society, and the state--and provide the arena of a crucial third kind of freedom, which Honneth calls "communicative" freedom. A society is just only if it gives all of its members sufficient and equal opportunity to realize communicative freedom as well as personal and moral freedom.
From its origins in the 1750s, the white-led American abolitionist movement adhered to principles of "moral suasion" and nonviolent resistance as both religious tenet and political strategy. But by the 1850s, the population of enslaved Americans had increased exponentially, and such legislative efforts as the Fugitive Slave Act and the Supreme Court's 1857 ruling in the Dred Scott case effectively voided any rights black Americans held as enslaved or free people. As conditions deteriorated for African Americans, black abolitionist leaders embraced violence as the only means of shocking Northerners out of their apathy and instigating an antislavery war. In Force and Freedom, Kellie Carter Jackson provides the first historical analysis exclusively focused on the tactical use of violence among antebellum black activists. Through rousing public speeches, the bourgeoning black press, and the formation of militia groups, black abolitionist leaders mobilized their communities, compelled national action, and drew international attention. Drawing on the precedent and pathos of the American and Haitian Revolutions, African American abolitionists used violence as a political language and a means of provoking social change. Through tactical violence, argues Carter Jackson, black abolitionist leaders accomplished what white nonviolent abolitionists could not: creating the conditions that necessitated the Civil War. Force and Freedom takes readers beyond the honorable politics of moral suasion and the romanticism of the Underground Railroad and into an exploration of the agonizing decisions, strategies, and actions of the black abolitionists who, though lacking an official political voice, were nevertheless responsible for instigating monumental social and political change.
DIVThe most popularly read, adapted, anthologized, and incorporated primer on sociology ever written for modern readers/divDIV /divDIVAcclaimed scholar and sociologist Peter L. Berger lays the groundwork for a clear understanding of sociology in his straightforward introduction to the field, much loved by students, professors, and general readers. Berger aligns sociology in the humanist tradition—revealing its relationship to the humanities and philosophy—and establishes its importance in thinking critically about the modern world./divDIV /divDIVThroughout, Berger presents the contributions of some of the most important sociologists of the time, including Max Weber, Émile Durkheim, Vilfredo Pareto, and Thorstein Veblen./div