The Concept of 'Metaphysical Liberalism': On the Philosophical Source of 'Liberal Democracy'
ABSTRACT: There have been many discussions about ‘Liberalism’ in modern political philosophy. In this paper, I want to discuss the liberal principles of political philosophy on the metaphysical level. This includes the liberal mind, the liberal consciousness, and the liberal ethos, all of which are presupposed in our liberal behaviors, and in turn serve as fundamental principles in any multicultural society. I want to emphasize the liberal tendencies of self-criticism and of the critical way of thinking in European traditional metaphysics, such as Plato’s dialectics or Kant’s philosophy of criticism. The latter is also the logic of dialogue which produces an endless questioning of possible universal truths. I group these characteristics under the label ‘Metaphysical Liberalism’ and assess them from three standpoints: (1) critical agnosticism; (2) methodological falsificationism; and (3) pluralistic universalism. These three points enable us to remain self-conscious of the limitation of any kind of special theory or thought in order to prevent the emergence of any dogmatic belief-system. Such liberal attitudes that allow the realization of individual ideas and thoughts without any political coercion in turn sustain a democratic federalism that creates space for the expression of public opinion even while protecting such space. Such a situation, however, is possible only by educating ourselves in this metaphysical method.
I. Liberalism, as Principle of ‘open society’
Nowadays, we are forced to live inworld where there are no barriers, in which the global exchange of information and communications between people have already becom...
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... interfering, systematically speaking, it is valid to establish an impartial observance group in every organization, and to hold a deliberative organ there, in which all members can participate directly and make divided open discussions to solve inner problems caused in each section. But taking root in the tolerant and self-critical attitude of liberalism, is not solely possible by systematic improvement. I say again, this is only possible by the Kant’s words: ‘Revolution of thinking’, on the level of an individual’s consciousness, which means ‘Paideia’of philosophy, namely the education of liberal way of thinking in metaphysics. This philosophical education is not an ideal, but the indispensable task we are confronting with today. So I would like to emphasize that the completion of this task will make one of the universal frameworks to realize an impartial society.
8. Paul Arthur Schilpp, as noted in Steven J. Bartlett's ``Philosophy as Ideology'', Metaphilosophy, Vol. 17, No. 1, Jan. 1986, pp. 1ff. This article is a penetrating critique of the closed-mindedness of philosophers.
The critical period of Western philosophy, opened by Descartes and brought to its coming to an end, and the post-critical era is emerging. Michael Polanyi, it appears to me, is the most important philosophical figure opening up this new direction and delineating its basic elements. Regarding the critical pretensions to have found a way, either through philosophical rationality or by means of scientific method, to a universal perspective, Polanyi points out that thinkers of the critical period have pursued 'a mistaken ideal of objectivity'.
Kant wrote the Critique of Pure Reason but it was hugely misunderstood. The two prefaces to this book try to make things clear. The second preface is longer and elaborates on some thoughts highlighted in the first preface. These two prefaces have many differences including unity of reason and experience and how reason can progress without experience. This short essay focuses on Kant’s position on metaphysics in both prefaces, concentrating on the major differences.
He constitutes the meaning of natural and civil rights which apply to all men, and which should be the basis of how governments ought to arise. Throughout these notions he critiques the hereditary governing systems in Europe and praises the legitimacy of the revolutions. “If system of government can be introduced, less expensive, and more productive of general happiness, that those which have existed, all attempts to oppose their progress will in the end be fruitless. Reason, like time, will make its own way, and prejudice will fall in combat with interest. If universal peace, civilization, and commerce, are ever to be the happy lot of man, it cannot be accomplished but by a revolution in the system of
The writings of Locke on the subject of revolution in his second treatise of government were one of the founding and seminal texts on the “right” of a populace to resist the power of the state if a government was to overstep its defined power and become an unjust tyranny. Kant, however, took what could be labelled a surprising view for a republican and made the denial of the logical and legal coherence of this “right”, as well as the potential harm caused by the rejection of what Kant saw as an individual's moral duty in maintaining the rule of law by the preservation of a government. This essay aims to examine the arguments put forward by both thinkers, draw out their key foundations and assess their coherence with the component parts of their arguments, as well as their wider philosophy. It is my conclusion that whilst Locke's stance on the matter clearly stems from his key ideological tenets of inalienable individual rights and the duty of self preservation, Kant's argument sits uneasily with his stance on moral autonomy, as well as leaving certain areas (such as the right to resist on the grounds of injustice) untouched, and thus is lacking in both scope and coherence when placed in comparison to the writings of Locke.
ABSTRACT: In this paper I address some of John Dewey’s more generally applicable criticisms of the philosophic "tradition," and show how his criticisms stem from his naturalistic approach to philosophy. This topic is important because Dewey gives great insight into discussions that are relevant today regarding the role of philosophy. In 1935 he anticipated many of the criticisms of the "later" Wittgenstein regarding the establishment of post facto standards as a cause, the separation of language from behavior and the privatization of mind—yet Dewey still finds use for metaphysics or "thinking at large." I believe the essence of Dewey’s criticisms are found in a few key distinctions. Therefore, I cover the history of philosophy with blanket criticisms of the blanket categories of "classical" and of "modern" thought. For Dewey, the fundamental error characteristic of both Greek and Modern thinking is the artificial bifurcation of our thoughts, feelings and actions from the natural world. As I see it, the heart of this metaphysical mistake is captured by the distinctions he draws between the "instrumental" and "consummatory," and between the "precarious" and "stable."
First, the teleological and moral aspect of Kantian thought of an ideal future utopia is set against the dystopia of history, which conforms to the separation of the content of “the world” from the form of “a world” in terms of the “lower” and “higher” realms in the history human thought. Second, Kantian anthropology is a type of practical (i.e. “pragmatic”) Judgement, referring to a specific way of thinking, in which the particular is enabled to communicate with the universal in a twofold manner: a “determinative” way, i.e. local knowledge tested under a priori universal laws, and vice versa, a “merely reflective” way, i.e. the universal law tested according to a particular local or personal reality (as in Allison 2001, 15). And third, the Kantian anthropological project is by definition a pragmatic negotiation with an emerging history-on-the-making, open to potentiality to create a better world, free from inequality and war; to fulfil the Dream of the Child for World Peace. Since for Kant the project of anthropology is a type of “pragmatic” Judgement, on the basis of which human relations and networks are built, and since the essence of Judgement is defined by Taste, it follows that the paradox of Kant’s pragmatic idealism is elevated to a methodological problem regarding the politics of representation and the gap between the anthropological theory and vocation (universalism), and the ethnographic practice and subjectivity (particularity). This chapter argues that the recent turn to subjectivity, following the death of ethnographic authority that emerged with the “crisis of the intellectuals” in the 1970s, exposes the gap between the anthropological theory and the practice of ethnography. This carries wider implications regarding the vocation of pragmatic anthropology and its relevance to the great changes
An estimated 4 million children are currently home schooled with a 15-20% yearly growth rate. According to a California study by researcher Dr. Brian [D.] Ray, 92 percent of school superintendents believe that home learners are emotionally unstable, deprived of proper social development and too judgmental of the world around them. The latest claim against home schooling suggests that home schoolers are potential child abusers. Mr. Ron Barnard, a Holly High School teacher says that he would prefer public schooling for his children because of the peer socialization, extra curricular, and mandated curriculum. Public schooling is more efficient in educating our youth than traditional home schooling.
Apart from Musk’s concise vision statement Tesla has a truly inspiring mission statement, “At the core, Tesla Motors believes that electric cars should not be perceived as a sacrificial mode of transportation. Tesla Motors has brought the best of both the automotive and technological worlds together by permanently etching the image of electric cars being a step backwards in performance, efficiency, and design” (Tesla Motors,
The classical social contract tradition of Hobbes, Locke and Rousseau have, in spite of their variation in themes and emphases, enjoyed such fame and acceptance as being basic to the development of liberal democratic theory and practice that it would be almost heresy for any scholar, especially one from the fringes or margins of mainstream (socio-political) philosophical academia, to post frontal, side, arial, rear or sub-surface attack and critique. But the social contract tradition poses challenges that must be accepted on various counts, with new insights and interpretations, given the fluxed reality in contemporary socio-political universe that at once impels extreme nationalism and unavoidable globalism. This becomes all the more important, not simply in order to dislodge the primacy of the loyalty and the reverence of devotion from the followers of this tradition
The word “right” (recht or Recht in German), as it is used in Kant’s political writings, has at least three closely related meanings. First, “right” is an adjective denoting a property of a certain set of actions: “right actions.” Second, “right” is a noun used to refer to an individual entitlement to engage in some action without interference, for example, “a right to practice my religion.” Finally, “right” can refer to a system of justice as a whole. What follows is a brief description of these three senses of “right,” and of the relationships between them.
...ery topic discussed in this paper, it can be concluded that the idea of individuality explains the existence of life. Time, morals, and opinions all can be debated based on individual perception and thoughts through the self, enduring self. Reality is a difficult element to explain but through the ability of ourselves to shape the world around us based on our skepticism and knowledge; we are able to exist independently. Like philosophy, there are no answers but only the journey to seek after the answer. Through life, living, and existing, one will reach self-discovery. As stated previously, the value of philosophy changes in character as history changes, thus the meaning of philosophy is what we as individuals perceive it to be.
Perhaps the most significant impact of home schooling is the actual learning. There are many academic advantages. In a home schooling situation, there is no doubt a more individualized program of study than any traditional school can offer. Whatever a child's pace or level of ability is, it can be met directly. A parent or tutor can focus exactly on what the child needs extra help or improvement in, as well as what the child excels at.(Ray, 2014) In a public school, teachers must teach to "the middle" and have little time to cater to an individual student's needs on a regular basis.
“Is getting a good education important to you?” Most people when asked this question would answer, “Yes.” This is because it teaches us valuable life skills and prepares us to communicate and engage with others in the world. Education has taken on many forms over the years, and one of the more successful components of education has been homeschooling. Once considered a criminal act of defiance, homeschooling is now legally an option in all fifty states for parents to consider, and it has a substantial
Despite its success, Tesla Motors has been facing serious challenges throughout its history, for example: