In the three decades since it was first published, Charles Hartshorne’s Beyond Humanism has come to be regarded as a classic in the study of humanism and nature. The volume includes: Part One: HUMANISM AND HUMAN NEEDS •God or Nature •Humanism as Disintegration •Dewey’s Philosophy of Religion •Other Humanist Philosophies •Russia and Marxian Humanism •Freud’s View of Religion •Historic Forms of Humanism Part Two: NATURE •The Cosmic Variables •Order in a Creative Universe •Indeterminism in Psychology and Ethics •Mind and Matter •Mind and Body: Organic Sympathy •Russell on Causality •Santayana on Matter •Mead and Alexander on Time •Logical Positivism and the Method of Philosophy •Croce, Heidegger, and Hartmann •Conclusion: The Historic Role of Humanism
This book seeks to set humanism on a new footing. No longer Enlightenment intuitions of an autonomous, disconnected, and rational self but a philosophy oriented towards the relationship between self and other. With this, it seeks to provide an escape from present egotism and narcissism in society. It discusses altruism as well as its limitations.
Greco-Roman antiquity is often presumed to provide the very paradigm of Western humanist thinking - a paradigm that is increasingly becoming dislodged by new theoretical currents in the humanities such as posthumanism and the "new materialisms", which point toward entities, forces, and systems that pass through and beyond the human, and which remove it from its primacy as the measure of things. Antiquities Beyond Humanism seeks to explode this presumed dichotomy between the ancient tradition and the modern "turn": fourteen original essays explore instead the myriad ways in which Greek and Roman philosophy and literature can be understood as foregrounding the non-human rather than simply reflecting the ideals of classical humanism. Greek philosophy is filled, after all, with metaphysical explanations of the cosmos grounded in observations of the natural world, and while the ethical tradition addresses the question of how humans should live, this is inevitably linked to investigations of plant life and animal life - indeed, even stone life - as well as the arts (political, medical, rhetorical, ethical) that are fundamental to human life, and the ontological status of living and non-living beings. By casting the non-human or more-than-human in a new light in relation to contemporary concerns with questions of gender, the environment, and networks of communication, the volume demonstrates that encounters with ancient texts, experienced through this lens as both familiar and strange, can forge new understandings of life, whether understood as zoological, psychical, ethical, juridical, political, theological, or cosmic.
This book explores the legal conception of personhood in the context of contemporary challenges, such as the status of non-human animals, human-animal biological mixtures, cyborgisation of the human body, or developing technologies based on artificial autonomic agents. It reveals the humanistic assumptions underlying the legal approach to personhood and examines the extent to which they are undermined by current and imminent scientific and technological advances. Further, the book outlines an original conception of non-personal subjecthood so as to provide adequate normative solutions for the problematic status of sentient animals and other kinds of entities. Arguably, non-personal subjects of law should be regarded as holding one right, and only one right - the right to be taken into account.
Some central tenets of humanistic and existential psychology, such as self-realization and self-actualization, sometimes criticized for being insufficiently `tough-minded', are challenged in this provocative book. Friedman's aim is not to leave behind that which has been valuable to the movement, but rather to advance humanistic psychology with a more coherent vision of psychology for contemporary psychologists and psychotherapists. He focuses on dialogue and the human image, two elements essential to any psychology that is truly humanistic. He explores the work of many leading figures in humanistic psychology and presents a goldmine of information about psychotherapy, interpersonal encounter and the need for mutual affirmation.
Although modernity's understanding of nature and culture has now been superseded by that of environmentalism, the power to define the meaning of both, and hence the meaning of the world itself, remains in the same (Western) hands. This bold argument is at the center of this provocative book that challenges the widespread assumption that environmentalism reflects a radical departure from modernity. Our perception of nature may have changed, the author maintains, but environmentalism remains a thoroughly modernist project. It reproduces the cultural logic of modernity, a logic that finds meaning in unity and therefore strives to efface difference, and to reconfirm the position of the West as the source of all legitimate signification.