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During the final decade or so of his life, Hartman frequently delivered a series of lectures in which he outlined the need for a scientific theory of human values, the theoretical requirements demanded of an effective value theory, and his rationale behind the development of the particular value theory he developed, which he named formal axiology. He named these lectures, collectively, Five Lectures in Formal Axiology. By bringing these lectures together in one volume, we are able to offer to readers the clearest, most cogent, and most concise description of his theory that Hartman ever wrote. If you have ever been put off by the sheer mass and intellectual density of either The Structure of Value or The Knowledge of Good, then you will find these Five Lectures to be a breath of fresh air. Written as they were for oral delivery, they have a cadence and clarity to them that make them a pleasure to read. Hartman concludes these lectures with a description of how his theory might be applied in various real-world situations. Specifically, he discusses how formal axiology can be applied to studies of economics and political economies, including profit sharing; to international affairs, including matters of war and peace; and to personal ethics. To Hartman, nothing less than the survival of human existence depends on this.
This book explains and advances formal axiology as originally developed by Robert S. Hartman. Formal axiology identifies the general patterns involved in (1) the meaning of "good" and other value concepts, in (2) what we value (value-objects), and in (3) how we value (valuations or evaluations). It explains the rational, practical, and affective aspects of evaluation and shows how to make value judgments more rationally and effectively. It distinguishes between intrinsic, extrinsic, and systemic values and evaluations, and discusses how and why they fall into a rational hierarchy of value. It demonstrates the intrinsic worth of unique conscious beings and develops an axiological ethics in the three value dimensions. It explores the search for a logical calculus of value and introduces applications of axiology in psychology, religion, aesthetics, and business. It is critical of Hartman's shortcomings but builds upon his strengths and extends his theory of values where incomplete.
Robert S. Hartman died an untimely death in 1973. Since then, many of his friends, colleagues, and former students have worked diligently on his formal theory of value and have made important advances in developing both the theory itself and practical applications of it. Those familiar with his work are convinced that he made extraordinary advances in theoretical and applied axiology. Bob Hartman saw the Form of the Good. He laid the foundations for a science of values, still being developed. This book is written by members of the Robert S. Hartman Institute to acquaint others better with his achievements and to forge ahead where he left many problems unresolved. Robert Schirokauer escaped from Nazi Germany in 1933 on a false passport that read "Robert Hartman." He kept the name but later added the "S." He became a prominent and highly innovative philosopher who dedicated his life to resolving problems about human values, as expressed in his own words: "I thought to myself, if evil can be organized so efficiently [by the Nazis] why cannot good? Is there any reason for efficiency to be monopolized by the forces for evil in the world? Why have good people in history never seemed to have had as much power as bad people? I decided I would try to find out why and devote my life to doing something about it."
Hartman's revolutionary book introduces formal orderly thinking into value theory. It identifies three basic kinds of value, intrinsic goods (e.g., people as ends in themselves), extrinsic goods (e.g., things and actions as means to ends), and systemic goods (conceptual values). All good things share a common formal or structural pattern: they fulfill the ideal standards or "concepts" that we apply to them. Thus, this theory is called "formal axiology." Some values are richer in good-making property-fulfillment than others, so some desirable things are better than others and form patterned hierarchies of value. How we value is just as important as what we value, and evaluations, like values, share structures or formal patterns, as this book demonstrates. Hartman locates all of this solidly within the framework of historical value theory, but he moves successfully and creatively beyond philosophical tradition and toward the creation of a new value science.
This book offers international perspectives on the economic, social, geopolitical, and environmental implications of COVID-19 on tourism, an unprecedented situation for this sector. It considers the challenge of making the tourism industry more resilient to such crises and the future sustainability of tourism. Contributions explore the changing dimensions of tourism marketing post-COVID-19; the rising challenges in tourism education and ways to handle the crisis; the impact of the pandemic on tourism governance; and the emerging ethical issues of stakeholders’ responsibility. The book will be useful for researchers, students, and practitioners in the fields of tourism, geography, and crisis management disciplines.
Freedom to Live: The Robert Hartman Story: What am I here for in the world? Why do I work for this organization? What can this organization do to help me fulfill my meaning in the world? How can I help this organization help me fulfill my meaning in the world? In the course of answering these questions we are taken on a personal exploration of the systemic, extrinsic, and intrinsic dimensions of value as they apply to our individual lives. The purpose of this exercise is to help each of us in our search for meaning and in our endeavor to prioritize our values as we make decisions. Dr. Hartman also explores our spiritual nature by applying his thinking to the intrinsic realm in religion. Robert Hartman's vision was to give us the means to recognize and fulfill "the good" within each of us, thereby enriching our lives. By applying these principles on a broader scale, we may also enrich our world and make it a place of more "goodness" and peace. When the light of formal axiology is cast upon our world, the elements involved in making particular decisions are revealed with a kind of value clarity previously unknown. This Second Edition of Freedom to Live: The Robert Hartman Story includes many minor editorial improvements, a new and much expanded table of Contents, a much more detailed Index, and new photographs. Many thanks to Stacey McNutt for the new photos she contributed to this Second Edition--Numbers 1, 5, 6, and 11. Many thanks also to Rodopi, Amsterdam - New York, its original publisher, for returning the rights to this book to the Robert S. Hartman Institute.
Robert S. Hartman's life was marked by war. Hartman devoted much of his extraordinary intellectual capacity to understanding and articulating the political, philosophical, psychological, and spiritual causes of war so that humankind could stop waging war and start living together in peace. This collection of essays by Hartman reveal, for the first time in one place, the range and depth of his thoughts on this subject. It also traces how his own understanding of the role of war in human society evolved during his lifetime. It was his study of war that led, in large part, to his development of the value theory for which he is best known-formal axiology. Hartman's ideas, if understood and embraced, may well lead to fulfillment of his hope that we can learn to live in peace. This book will naturally be of interest to the historian and the political scientist. But, it offers much more than a historical record. Hartman offers lessons that will benefit any informed global citizen today. For more information on Hartman and his legacy, visit www.hartmaninstitute.org.
Tourism as an activity is increasingly being criticised for its exploitative and extractive industrial approaches to business. Yet, it has the power to transform and to regenerate societies, cultures and the environment. The desire to explore the world around us is deeply embedded in many people’s psyche, but it comes at a cost to the environment and often to the residents of the visited communities. Much of tourism education has been closely linked to preparing students for future professional practice, but the challenges and opportunities linked to its consumption require that its future leaders must exhibit very different values and understandings to tackle ever more complex and wicked problems from which tourism cannot dissociate itself. This compilation of values-based learning experiences can be adapted to suit the needs and disposition of individual instructors and aims not only to engage students in the subject matter but also deepen their understanding of its complexity and interconnectivity and help them become global citizens that lead lives of consequence.
How ought you to evaluate your options if you're uncertain about what's fundamentally valuable? A prominent response is Expected Value Maximisation (EVM)—the view that under axiological uncertainty, an option is better than another if and only if it has the greater expected value across axiologies. But the expected value of an option depends on quantitative probability and value facts, and in particular on value comparisons across axiologies. We need to explain what it is for such facts to hold. Also, EVM is by no means self-evident. We need an argument to defend that it’s true. This book introduces an axiomatic approach to answer these worries. It provides an explication of what EVM means by use of representation theorems: intertheoretic comparisons can be understood in terms of facts about which options are better than which, and mutatis mutandis for intratheoretic comparisons and axiological probabilities. And it provides a systematic argument to the effect that EVM is true: the theory can be vindicated through simple axioms. The result is a formally cogent and philosophically compelling extension of standard decision theory, and original take on the problem of axiological or normative uncertainty.
This book examines the tension between formal and informal methods in philosophy. The rise of analytic philosophy was accompanied by the development of formal logic and many successful applications of formal methods. But analytical philosophy does not rely on formal methods alone. Elements of broadly understood informal logic and logical semiotics, procedures used in natural sciences and humanities, and various kinds of intuition also belong to the philosopher’s toolkit. Papers gathered in the book concern the opposition formality–informality as well as other pairs, such as methodology versus metaphilosophy, interdisciplinarity versus intradisciplinarity, and methodological uniformity versus diversity of sciences. Problems of the nature of logic and the explanatory role of mathematical theories are also discussed.