Winner of the 2015 John N. Findlay Award in Metaphysics presented by the Metaphysical Society of America Reviving and modernizing the tradition of post Darwinian naturalism, The Orders of Nature draws on philosophy and the natural sciences to present a naturalistic theory of reality. Conceiving of nature as systems, processes, and structures that exhibit diverse properties that can be hierarchically arranged, Lawrence Cahoone sketches a systematic metaphysics based on the following orders of nature: physical, material, biological, mental, and cultural. Using recent work in the science of complexity, hierarchical systems theory, and nonfoundational approaches to metaphysics, Cahoone analyzes these orders with explanations of the underlying science, covering a range of topics that includes general relativity and quantum field theory; chemistry and inorganic complexity; biology and telenomic explanation, or "purpose"; the theory of mind and mental causation as an animal phenomenon; and the human mind's unique cultural abilities. The book concludes with an exploration of what answers such a theory of naturalism can provide to questions about values and God.
Philosophers, social scientists, and natural scientists argue over whether a natural scientific account of human being is compatible with uniquely human norms like ethics, justice, art, and the concern for truth. Many attempts at such an account have been tried and failed; others, like evolutionary psychology, have tried but stumbled. The Emergence of Value argues that a broad enough understanding of nature and human nature can incorporate human values and norms, without reducing them to inhuman processes. Lawrence Cahoone advances the position that nature includes values as well as facts, and human uniqueness is therefore compatible with nature, as it must be. To demonstrate this, we must consider multiple sciences and recent philosophical traditions and their impact on our notions of truth, morality, justice, and beauty.
The development of modern culture along subjectivist lines has led to an analogue of psychological narcissism--to philosophical narcissism--in the culture. The intrinsic value of human cultural activity has been lost, and the intellectual foundation of the modern world-view has been destroyed. Cahoone carefully develops the idea of subjectivity and narcissism using psychological theory, the dialectical theory of the Frankfurt school, and historians. The core of his interpretive argument is developed through careful analysis of Descartes and Kant as well as of Husserl and Heidegger. Cahoone maintains a carefully controlled continuity between the analysis of philosophic positions and what they reveal about culture. In the conclusion, he moves toward a recreation of culture in non-subjectivist naturalism. Insights are drawn from Freud, Fairbairne, Winnicott, Kohut, Sennett, Lasch, Horkheimer, Adorno, Dewey, Cassirer, Kundera, and Buchler.
In this probing examination of the meaning and function of culture in contemporary society, Lawrence Cahoone argues that reason itself is cultural, but no less reasonable for it. While recent political and philosophical movements have recognized that cognition, the self, and politics are embedded in culture, most fail to appreciate the deep changes in rationalism and liberal theory this implies, others leap directly into relativism, and nearly all fail to define culture. Cultural Revolutions systematically defines culture, gauges the consequences of the ineradicably cultural nature of cognition and action, yet argues that none of this implies relativism. After showing where other “new culturalists” have gone wrong, Cahoone offers his own definition of culture as teleologically organized practices, artifacts, and narratives and analyzes the notion of cultural membership in relation to race, ethnicity, and “primordialism.” He provides a theory of culture’s role in how we form our sense of reality and argues that the proper conception of culture dissolves “the problem” of cultural relativism. Applying this perspective to Islamic fundamentalism, Cahoone identifies its conflict with the West as representing the break between two of three historically distinctive forms of reason. Rather than being “irrational,” he shows, fundamentalism embodies a rationality only recently devalued—but not entirely abandoned—by the West. The persistence of plural forms of reason suggests that modernization in various world cultures is compatible with continued, even magnified, cultural differences.
In Civil Society, Lawrence Cahoone stages a critical engagement between the social-political viewpoints of liberalism, communitarianism, and conservatism in order to effect a balanced relation that will bypass or overcome the inadequacies of each position.
Hope expresses more than an area of concentration in Ellul's thought; it is the central idea that binds his disparate elements together. Ellul believed that at this moment of history, the world since 1945, hope must preoccupy our thinking and lives. "To understand hope we must first comprehend its absence. This entails discerning what causes the absence of hope, namely the world's embrace of technique and the abandonment of God. Ellul also rejected these as a positive affirmation. He wanted to make a firm distinction between reality and truth. He affirmed modern abandonment as a realistic fact, as an accurate analysis of the present condition, not as an affirmation of the truth. Hope is truth in Jesus Christ, but truth must be asserted against these harsh facts. He used facts to incite hope in believers, to shake their complacency and to realize their actual condition in the world . . . . The idea of hope in the thought of Jacques Ellul can only be properly understood in light of dialectic struggle between negatives, which amount to factual representations of the modern world, and positives, through which hope exerts itself in the face of these facts. From this tension will issue personal resolve. Technique has brought the world to great collective heights and achievements, but this has come at the expense of personal ends and meaning. Ellul attempted to bridge this gap by asserting individual meaning against the aggregated progress of technique without destroying the gains made by collective advance. This represents the central dilemma in Ellul's thought--how does one maintain meaning and personal aims in a world founded on corporate necessity?" --from the Introduction
Tangerines for the Brain form a summary of the author's venture into serious academia: over issues that immediately affect you & serious academic discussions. In his typical simplified & lucid style that makes you a Professor in your own home. Or have your grandparents play one if you do not wish to play the informed professor at home. A delectable selection of ideas for those discussion hours!
Environmental Analysis: Your Right Cheer Curve is complex scholarships simplified & not reduced. Idea for every householder, businessperson & policy-maker.
The book is a an edited version of my earlier works and very close to Tangerines for the Brain. An edition that hopes to appeal to general readers as much as Tangerines for the Brain interests the thinking populace.
A volume of collected papers by one of the most prominent thinkers on psychoanalytic processes in organisations. The papers in this collection span two-and-a-half decades and address some of the most difficult, complex, and paradoxical aspects of the human condition.
The development of modern culture along subjectivist lines has led to an analogue of psychological narcissismto philosophical narcissismin the culture. The intrinsic value of human cultural activity has been lost, and the intellectual foundation of the modern world-view has been destroyed. Cahoone carefully develops the idea of subjectivity and narcissism using psychological theory, the dialectical theory of the Frankfurt school, and historians. The core of his interpretive argument is developed through careful analysis of Descartes and Kant as well as of Husserl and Heidegger. Cahoone maintains a carefully controlled continuity between the analysis of philosophic positions and what they reveal about culture. In the conclusion, he moves toward a recreation of culture in non-subjectivist naturalism. Insights are drawn from Freud, Fairbairne, Winnicott, Kohut, Sennett, Lasch, Horkheimer, Adorno, Dewey, Cassirer, Kundera, and Buchler.
In this probing examination of the meaning and function of culture in contemporary society, Lawrence Cahoone argues that reason itself is cultural, but no less reasonable for it. While recent political and philosophical movements have recognized that cognition, the self, and politics are embedded in culture, most fail to appreciate the deep changes in rationalism and liberal theory this implies, others leap directly into relativism, and nearly all fail to define culture. Cultural Revolutions systematically defines culture, gauges the consequences of the ineradicably cultural nature of cognition and action, yet argues that none of this implies relativism. After showing where other “new culturalists” have gone wrong, Cahoone offers his own definition of culture as teleologically organized practices, artifacts, and narratives and analyzes the notion of cultural membership in relation to race, ethnicity, and “primordialism.” He provides a theory of culture’s role in how we form our sense of reality and argues that the proper conception of culture dissolves “the problem” of cultural relativism. Applying this perspective to Islamic fundamentalism, Cahoone identifies its conflict with the West as representing the break between two of three historically distinctive forms of reason. Rather than being “irrational,” he shows, fundamentalism embodies a rationality only recently devalued—but not entirely abandoned—by the West. The persistence of plural forms of reason suggests that modernization in various world cultures is compatible with continued, even magnified, cultural differences.
Reviving and modernizing the tradition of post Darwinian naturalism, "The Orders of Nature" draws on philosophy and the natural sciences to present a naturalistic theory of reality. Conceiving of nature as systems, processes, and structures that exhibit diverse properties that can be hierarchically arranged, Lawrence Cahoone sketches a systematic metaphysics based on the following orders of nature: physical, material, biological, mental, and cultural. Using recent work in the science of complexity, hierarchical systems theory, and nonfoundational approaches to metaphysics, Cahoone analyzes these orders with explanations of the underlying science, covering a range of topics that includes general relativity and quantum field theory; chemistry and inorganic complexity; biology and telenomic explanation, or purpose; the theory of mind and mental causation as an animal phenomenon; and the human mind s unique cultural abilities. The book concludes with an exploration of what answers such a theory of naturalism can provide to questions about values and God.
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