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The author or concept searched is found in the following 1 entries.
| Disputed term/author/ism | Author |
Entry |
Reference |
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| Resentment | Rawls | I 530 Resentment/Psychology/Society/Rawls: We assume that people are not influenced by psychological tendencies in the initial situation of a society to be established (in which no one knows their future position). I 531 Psychology: only comes into consideration in a later stage. Disfavour can become a problem if the social differences have become very large due to the difference principle. >Difference Principle/Rawls. I 532 Resentment: we refer to interpersonal comparisons in the use of objective primary goods (e. g. freedoms, income, prosperity). The hostile contemplation of the larger shares of others would then be resentment, even if these differences do not imply any reduction of our own shares. Those who notice the resentment of others may develop a fear of attack. Thus, resentment reduces the benefits of all members of the community. An unfavourable person could also be tempted to take actions that make all those involved look worse, only to reduce the discrepancy between the worse-offs and the better-offs. Kant calls the resentment therefore a vice of hatred for mankind(1). I 533 Since resentment is not a moral feeling, we do not need a moral principle to explain it. It is sufficient to note that the better situation of others attracts our attention. Def Resentment/Rawls: On the other hand, it is a moral feeling. It is present when we think that the reason why we have less than others is either the result of unjust institutions or a misconduct on the part of the better-offs. Those who display resentment must be prepared to justify it and show why certain institutions of society work to their disadvantage or that others have cheated on them. Resentment: differs from moral feelings by the perspective from which a situation is viewed. 1. Cf. I. Kant, The Metaphysics of Morals, p. II, § 36. |
Rawl I J. Rawls A Theory of Justice: Original Edition Oxford 2005 |
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| Disputed term/author/ism | Author Vs Author |
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| Kant | Rorty Vs Kant | I 166 Synthesis/Synthesis/Kant/Rorty: an object, something that is true for multiple predicates, is always the result of synthesis. RortyVsKant: Kant's conception of cognition did not have perception as a model. Unfortunately, he still remained in a Cartesian frame of reference: he still formulated it in response to the question of how we can move from inner to the outer space. His paradoxical answer was that the outer space will constructed from the material of ideas. >Cartesianism, >dualism. I 169 Naturalism/Rorty: musing of psychologists about stimuli and responses. (This is not philosophical, because it does not look for causes.) (RortyVsKant: confuses cause and reason here). I 171 Kant/Rorty: accepted that you must not equate the individual judgment with "the individuality of a sensibly given". RortyVsKant: he would have had to proceed to conceive knowledge as a relation between persons and >propositions. Then he not would have needed the concept of synthesis. He could have considered the person as a black box. I 173 Concept/Rorty: we want to know if concepts are connectors. VsKant: the information that they cannot be if it were not for a number of synthesis waiting views, does not help us. RortyVsKant: either machinery (synthesis) and raw material (views) are noumenal or they are phenomenal. a) if the two are phenomenal, we can be aware of them (contrary to the conditions of deduction). If they are b) noumenal, we cannot know anything about them, not even the statements of deduction! I 174 Copernican Revolution/RortyVsKant: it is no longer attractive for us. Because the statement that knowledge of necessary truths is more understandable for manufactured than for found objects depends on the Cartesian assumption that we have privileged access to our activity of making. IV 117 Comprehensibility/Noumenon/Thing in Itself/Kant/RortyVsKant/Rorty: with him the concept of noumenon becomes incomprehensible in that he says, an expression is meaningful if it stands for a spiritual content which forms the synthesis of sensual perceptions through a concept. ((s) through the synthesis of the sensible to the spiritual). VI 256 Ethics/Morality/RortyVsKant: it will never be possible to justify his good suggestion for secularization of the Christian doctrine of the brotherhood of man with neutral criteria. VI 257 This is not because they are not reasonable enough, but because we live in a world in which it would simply be too risky, yes often insanely dangerous, to grasp the sense of the moral community to the point that it goes beyond the own family or tribe. It is useless to say by Kant "recognize the brother in the other": the people we are trying to convince will not understand. They would feel offended if we asked them to treat someone with whom they are not related like a brother or to treat an unbeliever like a believer. VI 263 Def "Supernaturalism"/Santayana: the confusion of ideals and power. RortyVsKant: that is the only reason behind Kant's thesis that it is not only more friendly but also more reasonable not to exclude strangers. RortyVsKant: Nietzsche is quite right in connecting Kant's insistence with resentment. VI 264 RortyVsNietzsche: he is absolutely wrong in regarding Christianity and democracy as a sign of degeneration. With Kant he has an idea of "purity" in common that Derrida calls "phallogocentrism". This also applies to Sartre: Sartre: the perfect synthesis of In itself and For itself can only succeed if we free ourselves from the slimy, sticky, humid, sentimental, effeminate. |
Rorty I Richard Rorty Philosophy and the Mirror of Nature, Princeton/NJ 1979 German Edition: Der Spiegel der Natur Frankfurt 1997 Rorty II Richard Rorty Philosophie & die Zukunft Frankfurt 2000 Rorty II (b) Richard Rorty "Habermas, Derrida and the Functions of Philosophy", in: R. Rorty, Truth and Progress. Philosophical Papers III, Cambridge/MA 1998 In Philosophie & die Zukunft, Frankfurt/M. 2000 Rorty II (c) Richard Rorty Analytic and Conversational Philosophy Conference fee "Philosophy and the other hgumanities", Stanford Humanities Center 1998 In Philosophie & die Zukunft, Frankfurt/M. 2000 Rorty II (d) Richard Rorty Justice as a Larger Loyalty, in: Ronald Bontekoe/Marietta Stepanians (eds.) Justice and Democracy. Cross-cultural Perspectives, University of Hawaii 1997 In Philosophie & die Zukunft, Frankfurt/M. 2000 Rorty II (e) Richard Rorty Spinoza, Pragmatismus und die Liebe zur Weisheit, Revised Spinoza Lecture April 1997, University of Amsterdam In Philosophie & die Zukunft, Frankfurt/M. 2000 Rorty II (f) Richard Rorty "Sein, das verstanden werden kann, ist Sprache", keynote lecture for Gadamer’ s 100th birthday, University of Heidelberg In Philosophie & die Zukunft, Frankfurt/M. 2000 Rorty II (g) Richard Rorty "Wild Orchids and Trotzky", in: Wild Orchids and Trotzky: Messages form American Universities ed. Mark Edmundson, New York 1993 In Philosophie & die Zukunft, Frankfurt/M. 2000 Rorty III Richard Rorty Contingency, Irony, and solidarity, Chambridge/MA 1989 German Edition: Kontingenz, Ironie und Solidarität Frankfurt 1992 Rorty IV (a) Richard Rorty "is Philosophy a Natural Kind?", in: R. Rorty, Objectivity, Relativism, and Truth. Philosophical Papers Vol. I, Cambridge/Ma 1991, pp. 46-62 In Eine Kultur ohne Zentrum, Stuttgart 1993 Rorty IV (b) Richard Rorty "Non-Reductive Physicalism" in: R. Rorty, Objectivity, Relativism, and Truth. Philosophical Papers Vol. I, Cambridge/Ma 1991, pp. 113-125 In Eine Kultur ohne Zentrum, Stuttgart 1993 Rorty IV (c) Richard Rorty "Heidegger, Kundera and Dickens" in: R. Rorty, Essays on Heidegger and Others. Philosophical Papers Vol. 2, Cambridge/MA 1991, pp. 66-82 In Eine Kultur ohne Zentrum, Stuttgart 1993 Rorty IV (d) Richard Rorty "Deconstruction and Circumvention" in: R. Rorty, Essays on Heidegger and Others. Philosophical Papers Vol. 2, Cambridge/MA 1991, pp. 85-106 In Eine Kultur ohne Zentrum, Stuttgart 1993 Rorty V (a) R. Rorty "Solidarity of Objectivity", Howison Lecture, University of California, Berkeley, January 1983 In Solidarität oder Objektivität?, Stuttgart 1998 Rorty V (b) Richard Rorty "Freud and Moral Reflection", Edith Weigert Lecture, Forum on Psychiatry and the Humanities, Washington School of Psychiatry, Oct. 19th 1984 In Solidarität oder Objektivität?, Stuttgart 1988 Rorty V (c) Richard Rorty The Priority of Democracy to Philosophy, in: John P. Reeder & Gene Outka (eds.), Prospects for a Common Morality. Princeton University Press. pp. 254-278 (1992) In Solidarität oder Objektivität?, Stuttgart 1988 Rorty VI Richard Rorty Truth and Progress, Cambridge/MA 1998 German Edition: Wahrheit und Fortschritt Frankfurt 2000 |
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