By Susan Neiman

ISBN-10: 0151011974

ISBN-13: 9780151011971

Susan Neiman is an ethical thinker devoted to creating the instruments of her alternate suitable to genuine existence. In ethical readability, she indicates how resurrecting an ethical vocabulary—good and evil, heroism and nobility—can steer us away from the dogmas of the fitting and the helpless pragmatism of the left. looking for a framework for forming transparent evaluations and taking liable motion on today’s pressing political and social questions, Neiman reaches again to the eighteenth century, retrieving a collection of virtues—happiness, cause, reverence, and hope—that have been held excessive through each Enlightenment philosopher. She indicates that the pursuit of ethical readability isn't really a question of non secular religion yet is open to all who're dedicated to those beliefs, believers and nonbelievers alike. and he or she attracts on literature, evolutionary idea, and different modern learn to teach why, through protecting sooner than us the excellence among the true and the prospective, those beliefs proceed to lead and encourage.

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In political terms, while the former identified with an increasingly impotent set of liberal parties, the majority of the latter identified with the social democratic party and a minority with its communist rival. All except the communists were supporters of the Weimar Republic and all were enemies of the Nazis who made war on them in word and deed. 12 None of these thinkers had the least identification with the principles of enlightenment political theory or the practice associated with it. They were antiliberal, antisocialist, antidemocratic and antiegalitarian, antirationalist and antihistorical: most important, speaking politically, they either prized or ignored the exercise of arbitrary power that enlightenment political theory sought to curb.

Commodity production and its reliance on exchange only reinforce this trend by transforming qualitative into quantitative differences so that people are ever more surely reduced to a cost of production. This new all-encompassing world of reification will strip them of the capacity to make reasoned normative judgments as the irrational and the instinctive are liberated from what is commonly called conscience. The gas chambers and the numbers tattooed on the arms of inmates at Auschwitz constitute the end product of the original enlightenment undertaking, and fascism is understood not simply as the result of “conditions that prevailed Horkheimer (1989a, Volume 13, 571).

Bloch, Ernst. 1988. The Utopian function of art and literature. Cambridge, MA: MIT Press. Bohman, James. 1996. Public deliberation: Pluralism, complexity and democracy. Cambridge, MA: MIT Press. ———. 1999. Theories, practices, and pluralism: A pragmatic interpretation of critical social science. Philosophy of the Social Sciences 29(4): 459–480. Borman, David. 2009. Labor, exchange and recognition: Marx contra Honneth. Philosophy and Social Criticism 35(8): 935–959. Bronner, Stephen Eric. 1994. Of critical theory and its theorists.

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Moral Clarity: A Guide for Grown-Up Idealists by Susan Neiman


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