Philip Kitcher Libros

Focusing on the goals of education, Kitcher presents a comprehensive vision for reforming schools and universities to promote high-quality education for all. He emphasizes the necessary social changes and argues for the economic sustainability of these reforms. Drawing on influential thinkers like Dewey and Mill, this accessible volume reexamines educational institutions' roles in addressing both the demands of the 21st-century economy and the fundamental need for lifelong human flourishing.

Are we hard-wired for disaster? Or do new findings in evolution, development, and behavior show that human beings can adapt positively to adverse circumstances and realize a more just and inclusive society?

Although there is no shortage of recent books arguing against religion, few offer a positive alternative—how anyone might live a fulfilling life without the support of religious beliefs. This enlightening book fills the gap. Philip Kitcher constructs an original and persuasive secular perspective, one that answers human needs, recognizes the objectivity of values, and provides for the universal desire for meaningfulness. Kitcher thoughtfully and sensitively considers how secularism can respond to the worries and challenges that all people confront, including the issue of mortality. He investigates how secular lives compare with those of people who adopt religious doctrines as literal truth, as well as those who embrace less literalistic versions of religion. Whereas religious belief has been important in past times, Kitcher concludes that evolution away from religion is now essential. He envisions the successors to religious life, when the senses of identity and community traditionally fostered by religion will instead draw on a broader range of cultural items—those provided by poets, filmmakers, musicians, artists, scientists, and others. With clarity and deep insight, Kitcher reveals the power of secular humanism to encourage fulfilling human lives built on ethical truth.

"The overall aim of this book is to understand the character of moral progress, so that making moral progress may become more systematic and secure, less chancy and less bloody. Drawing on three historical examples - the abolition of chattel slavery, the expansion of opportunities for women, and the increasing acceptance of same-sex love - it asks how those changes were brought about, and seeks a methodology for streamlining the kinds of developments that occurred. Moral progress is conceived as pragmatic progress, progress from rather than progress to, achieved by overcoming the problems and limits of the current situation. Two kinds of problems are distinguished: problems of exclusion, found when the complaints of some people (the oppressed) are ignored; and problems of false consciousness, present when the oppressed adopt judgments from the ambient society and do not protest their condition. The proposed methodology advocates procedures for listening to voiced complaints and for systematically reviewing the way in which particular self-conceptions, ideals and identities are taken to be appropriate for various groups of people. Through outlining a picture of moral practice, at both the individual and the societal levels, the book seeks to orient moral philosophy away from metaethical questions of realism and towards moral methodology"--

Sharing insights from teaching John Stuart Mill for many years, the eminent philosopher Philip Kitcher makes a cogent case for why we should read this nineteenth-century thinker now. He reflects on Mill's ideas in the context of contemporary ethical, social, and political issues.

What's the use of philosophy? Many a philosopher has been asked this question - in either a skeptical or curious tone of voice. Philip Kitcher here aims to grapple with this perhaps most important philosophical question: what the point of philosophy is, and what it should and can be. This short manifesto by an eminent figure should attract wide attention in its urgent and sweeping call for reform.

Als Charles Darwin im Jahr 1882 starb, sollte er auf Wunsch der Familie auf dem Friedhof jenes kleinen Dorfes in Kent beigesetzt werden, in dem er fast sein halbes Leben verbracht hatte. Daraus wurde nichts. Eine öffentliche Kampagne mit ausdrücklicher Unterstützung der anglikanischen Kirche führte dazu, dass der Begründer der Evolutionstheorie ein Staatsbegräbnis erhielt und seine letzte Ruhestätte in der Westminster Abbey fand - direkt neben dem Grabmal Isaac Newtons. Der Frieden zwischen der Kirche und Darwin war allerdings nur von kurzer Dauer. Heute, 150 Jahre nach der Veröffentlichung von On the Origin of Species, ist der Kampf um die Evolutionstheorie wieder neu entbrannt und Darwins gefährliche Idee steht insbesondere für Vertreter der christlichen Schöpfungslehre und ihrer wissenschaftlichen Spielart, der sogenannten Intelligent-Design-Theorie, zur Disposition.