Philosophy and Pluralism (Royal Institute of Philosophy by David Archard

By David Archard

We inhabit an international of differences--cultural, non secular, ethical, philosophical. The query that preoccupies the individuals to this quantity is whether or not the very fact of difference--plurality--inevitably ends up in the realization that there can't be a unmarried fact, even in ethical concerns. the gathering brings jointly a wide selection of participants with various backgrounds and designated talents and attitudes to discover the consequences of plurality, and no reader should be left in any doubt that the problems are primary ones.

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I have enjoyed a perfect exhilaration. I am glad to the brink of fear. (Ibid. p. 257) Lotze, Microcosmus—A Native American Chieftain quoted: Blind that they (the white people) are, they lose it all! But we live in the present. (Ibid. p. 259) W. H. Hudson 'Idle Days in Patagonia'— All day there would be no sound, not even the rustling of a leaf. (Ibid. p. 262) 38 'A Certain Blindness' and an Uncertain Pluralism The non-blind reader must have noticed something. James had started out reprimanding his own aesthetic soul for its contempt for the rough practicalities of hillbilly life and had generalised from this reprimand to delineate a universal predicament: humans are, as practical beings, intimate with but an aspect of things and blind to the underlying and personal meanings in the practices of others.

No decision procedure is available for a unique ordering of these alternatives. But it also sits in contrast with relativism in 47 J. D. G. Evans holding that there does exist an objective fact of the matter as to which actions are preferable. The relativist view, which asserts the moral facts to rest on some relevant authority rather than what is objectively the case, precisely confuses authority with truth (for further discussion see Kekes, 1993, pp. 13-14 and 31-34. Also relevant is Williams, 1974-5).

Pp. 558-59). Husserl is a direct realist about the object intended in perception. I see the object and not my sensations. Sensations (later called 'hyletic data') accompany and form part of the 'matter' of the act of seeing the real object. e. I see it from a different angle, in a different light, and so on, but nevertheless, the object—the box—itself remains constant. Sensations and perceptual aspects are a necessary part of my experience of the box but are not what I directly experience. Husserl distinguishes the matter (Materie) or the content of the act from the 'act quality' (the act of judging, interrogating—the specific propositional attitude that is being adopted).

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