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Philosophical liberalism is the dominant view in the world today. Even those who reject liberalism philosophically, subscribe to its view of freedom, which is a negative view, common to liberalism, libertarianism, and anarchism. The alternative is recognition of nature, thoroughly, applied fully to human beings. The Buddha set it out as a philosophy, and he lived it. It was a practice.
It brings death back into life. The common view is that death is the opposite of life. Yet death is part of life, from the beginning. We see this in many great writers, Dostoevsky, for example. His characters find human communion in suffering, despite their differences. Contradictions are inherent in life, but we find our way, not a single way. It brings realism back, which is truth.
It has been present in human societies throughout history. It has been banished because of a false view of truth, connected to a false view of freedom. It could be recognized as philosophy. The Buddha taught people simply. There was no dogma. He did not teach them to follow him but to be masters of their own salvation. Unless this view is recognized as Philosophy, as it should be, including truth, it will again become religion, rather than a way of life, an art of living.
Nature --- Buddhist cosmology. --- Buddhist philosophy. --- Buddhism --- Buddhism and philosophy. --- Religious aspects --- Buddhism. --- Philosophy.
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"A live issue in anthropology and development studies, humanism is not typically addressed by analytic philosophers. Arguing for humanism as a view about truths, Humanism and Embodiment insists that disembodied reason, not religion, should be the target of secularists promoting freedom of enquiry and human community. Susan Babbitt's original study presents humanism as a meta-ethical view, paralleling naturalistic realism in recent analytic epistemology and philosophy of science. Considering the nature of knowledge, particularly the radical contingency of knowledge claims upon causal mechanisms, religious thinkers like Thomas Merton and Ivan Illich offer more scientific conceptions of practical deliberation than are offered by some non-religious ethicists. Drawing on philosophical sources such as Marxism, Buddhism and Christianity, this original study considers implications of an embodied conception of reason, revealing philosophical, practical and political implications."--Bloomsbury Publishing.
Analysis (Philosophy) --- Humanism. --- Realism. --- Secularism.
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By definitively establishing that racism has broad implications for how the entire field of philosophy is practiced-and by whom-this powerful and convincing book puts all members of the discipline on notice that racism concerns them. It simultaneously demonstrates to race theorists the significance of philosophy for their work.A distinguished cast of authors takes a stand on the importance of race, focusing on the insights that analyses of race and racism can make to philosophy-not just to ethics and political philosophy but also to the more abstract debates of metaphysics, philosophy of mind, and epistemology. Contemporary philosophy, the authors argue, continues to evade racism and, as a result, often helps to promote it. At the same time, anti-racist theorists in many disciplines regularly draw on crucial notions of objectivity, rationality, agency, individualism, and truth without adequate knowledge of philosophical analyses of these very concepts. Racism and Philosophy demonstrates the impossibility of talking thoughtfully about race without recourse to philosophy. Written to engage readers with a wide variety of interests, this is an essential book for all theorists of race and for all philosophers.
Philosophy. --- Racism. --- Discrimination & Race Relations. --- Philosophy & Religion. --- Philosophy --- Racism
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Philosophy --- Racism
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