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Provides a problems-oriented approach. This book contains substantial readings from major classical and contemporary thinkers engaged in philosophical inquiry.
Philosophical Inquiry shows how to use the tools of philosophy for educational purposes. It is a practical guide to the philosophical arts of questioning, conceptual exploration and reasoning, with wide application across the school curriculum. It provides educators with an effective means of teaching students to think critically and creatively, to use their knowledge to solve problems, to deal with issues, to explore possibilities and work with ideas. These are the skills and abilities that young people need in order to thrive socially and economically in the world today. Drawing on educational and psychological theory, Philosophical Inquiry emphasizes the use of collaborative learning, through class discussion, working with a partner, and small group work. This approach teaches students to think in socially responsible ways. It means that students become not only thinking individuals but also good team-players, with benefits that extend beyond the classroom and the school to community life and the world of work.
This is an introduction to philosophy but with a difference. Through out the book metaphysical issues are shown to be rooted in the history of philosophy. At the same time the author`s tratment of each issues leads right into the contemporary situation. Philosophy can scarcely be defined,the author says, but philosophizing can be `shown`. The various section of the book show in a fresh way what such philosophizing can be like.
Essential reading for anyone who seeks to prepare active citizens for the twenty-first century, this long-awaited book considers Philosophical Inquiry, an empowering teaching method that can lead to significant improvements in confidence and articulacy, and produce positive effects in other school activities and in interactions in the wider world. Readers are guided through the creation of a Community of Philosophical Inquiry (CoPI) in the kindergarten, the classrooms of primary and secondary schools, the community centre and beyond, with practical ideas to make CoPI work. With examples ranging from five year old children to underachieving teenagers, and even senior citizens, the book shows how participation in a CoPI develops: the skills of reasoning, critical and creative thinking concept formation and judgment the virtues of intellectual honesty and bravery. Including chapters on the theory and development of Philosophical Inquiry, the creation of a community, and using CoPI with groups of different ages, this book forms essential reading for teachers, professionals and community workers.
Ethics and Public Policy:€A Philosophical Inquiry€is the first book to subject important and controversial areas of public policy, such as drugs, health and€gambling€to philosophical scrutiny.
Salience is both central to human life and relatively underexplored as a philosophical topic. Whether it bothers you that the picture on your wall is wonky, whose advice you should take, whether you notice the homeless person at your feet as you squeeze your way down Oxford Street: these are all a function of salience. Salience is clearly of significance for a broad range of philosophical problems but rarely, if ever, has salience itself been the theme. This volume makes it so in an attempt to learn more about the place of salience in philosophy. All 13 chapters have been specially commissioned for this volume, and are written by an international team of leading philosophers. Salience: A Philosophical Inquiry is essential reading for students and researchers in philosophy of mind and psychology, epistemology, and ethics. It will also be of interest to those in related subjects such as psychology, politics, and law.
Writing deliberately in a nontechnical style so as to make his book accessible to readers who are not professional philosophers, Michael Gelven here offers an extended meditative essay on the nature and meaning of truth. He approaches this subject directly, rather than through a critique of what others have said about it, and takes off from the realization that truth has a wider meaning than that which can be found in the analysis of true sentences, which is the focus of traditional epistemology. Pursuing philosophical inquiry as a voyage of discovery, the book begins with ordinary questions about the worth and meaning of truth. A fundamental distinction is drawn between the "true" (as in a true proposition) and "truth" as essence, that which we confront as the ultimate terminus of our questioning--for example, between the true definition of mother as a female parent and truth as what we understand being a mother to mean, as one who sacrifices her own interests and safety for her child. The analysis then proceeds to examine the four ways in which we confront truth--through affirmation, acceptance, acknowledgment, and submission--and the existential modes of experience in which these confrontations are embodied: pleasure, fate, guilt, and beauty. Each of these four confrontations has consequences for how we understand the world in which we dwell. Thus the book concludes with interpretation of the world as our home, our history, our tribunal, and ultimately that which lures or beckons us to confront ourselves. Plato, Kant, and Heidegger are the primary sources of philosophical inspiration for Gelven, but he eschews textual exegesis and academic debate in favor of engaging the reader as co-explorer in the discovery of what it means for each of us to be in truth.
The political changes of recent years and the problems of poverty, the environment and nationalism have led to calls for the establishment of a just world order. But what would such a world be like? This book considers the concept of international justice as it has developed in traditional political theory from Hobbes to Marx and in contemporary writing on the subject. It develops a theory of international justice designed to take account of both individual freedom and the differences among communities.
This book is an inquiry into particular matters concerning the nature, normativity, and aftermath of evil action. It combines philosophical conceptual analysis with empirical studies in psychology and discussions of historical events to provide an innovative analysis of evil action. The book considers unresolved questions belonging to metaethical, normative, and practical characteristics of evil action. It begins by asking whether Kant’s historical account of evil is still relevant for contemporary thinkers. Then it addresses features of evil action that distinguish it from mundane wrongdoing, thereby placing it as a proper category of philosophical inquiry. Next, the author inquires into how evil acts affect moral relationships and challenge Strawsonian accounts of moral responsibility. He then draws conceptual and empirical connections between evil acts such as genocide, torture, and slavery and collective agency, and asks why evil acts are often collective acts. Finally, the author questions both the possibility and propriety of forgiveness and vengeance in the aftermath of evil and discusses how individuals ought to cope with the pervasiveness of evil in human interaction. Evil Matters: A Philosophical Inquiry will be of interest to advanced students and researchers in philosophy working on the concept of evil, moral responsibility, collective agency, vengeance, and forgiveness.
Can you ever be in the wrong place at the right time? If 299,792,458 m/s is the speed of light, what is the speed of dark? Do you get lost in thought because it is such unfamiliar territory? How much deeper would the ocean be without sponges? What happens if you get scared half to death twice? The world is full of philosophy; everywhere you look people are trying to unravel the deep meaning of life, even if they don't realize it. Yet, although nearly everyone does it, there is a great image of pretentiousness surrounding the sport, as if philosophy is something that is extremely difficult to do. It isn't, as this book shows. Even if you think you know nothing about philosophy, was it not Socrates who advocated that the only true wisdom is in knowing that you know nothing? Remember: if you can argue it, it's philosophy!