William Desmond sees religion, art, philosophy, and politics as essential and distinctive modes of human practice, manifestations of an intimate universality that illuminates individual and social being. They are also surprisingly permeable phenomena, and by observing their relations, Desmond captures notes of a clandestine conversation that transforms ontology.

Moral universalism, or the idea that some system of ethics applies to all people regardless of race, color, nationality, religion, or culture, must have a plurality over which to range — a plurality of diverse persons, nations, jurisdictions, or localities over which morality asserts a universal authority. The contributors to Moral Universalism and Pluralism, the latest volume in the NOMOS series, investigate the idea that, far from denying the existence of such pluralities, moral universalism presupposes it. At the same time, the search for universally valid principles of morality is deeply challenged by diversity. The fact of pluralism presses us to explore how universalist principles interact with ethical, political, and social particularisms. These important essays refuse the answer that particularisms should simply be made to conform to universal principles, as if morality were a mold into which the diverse matter of human society and culture could be pressed. Rather, the authors bring philosophical, legal and political perspectives to bear on the core questions: Which forms of pluralism are conceptually compatible with moral universalism, and which ones can be accommodated in a politically stable way? Can pluralism generate innovations in understandings of moral duty? How is convergence on the validity of legal and moral authority possible in circumstances of pluralism? As the contributors to the book demonstrate in a wide variety of ways, these normative, conceptual, and political questions deeply intertwine. Contributors: Kenneth Baynes, William A. Galston, Barbara Herman, F. M. Kamm, Benedict Kingsbury, Frank I. Michelman, William E. Scheuerman, Gopal Sreenivasan, Daniel Weinstock, and Robin West.

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Humans are natural philosophizers who are constantly forming interpretations and expectations based upon their perceptions and prior experiences, including their familiarity with particular people and activities, and the social contexts within which these are situated. As human individuals, we all have an innate sense of philosophy in common. As individuals, the majority of us may be described as natural philosophers in that we are naturally philosophical about our lifeworld experiences and our need to interpret these as a basis for informing our understanding. This book introduces a novel theory which encompasses the Philosophy of Confidence-Informed Social Motivation (PCISM) and Philopsychlical Hermeneutics. The theory asserts that human individuals and groups function at optimum philosophical and psychological levels when their confidence, motivation, familiarity and expectation levels are at their peak. Confidence and motivation influence each other and work together as a dynamic combination of philosophical interpretations and psychological reactions which result in reciprocal interpretive feedback. Within the term philopsychlical, confidence, motivation, familiarity and expectation are presented as universal informants and influences upon human behaviour within all social contexts. PCISM is in the early stages of its evolution: however, the key tenets are discussed and presented here in such a way that they may be applied across all domains of human knowledge, behaviour and endeavour as a means of enhancing our further understanding of the universal economics of human behaviour.

Rather than assume that the terms "philosophy" and "Judaism" simply belong together, Aaron W. Hughes explores the juxtaposition and the creative tension that ensues from their cohabitation. He examines the historical, cultural, intellectual, and religious filiations between Judaism and philosophy.

Scholars commonly take the Declaration of the Rights of Man and Citizen of 1789, written during the French Revolution, as the starting point for the modern conception of human rights. According to the Declaration, the rights of man are held to be universal, at all times and all places. But as recent crises around migrants and refugees have made obvious, this idea, sacred as it might be among human rights advocates, is exhausted. This book suggests that we need to think of a different idea of universality that exceeds the juridical universialism of the Declaration. Insurgent Universality investigates alternative trajectories of modernity that have been repressed, hindered, and forgotten. Investigating radical upheavals, Tomba excavates an alternative idea of universality that is based on popular political practices that disrupt and reject the existing political and economic order. The book shows how this tradition builds bridges between European and non-European political and social experiments.

Explores fundamental philosophical and scientific questions about the nature of life, particularly in relation to the search for extraterrestrial life.

Many on the Left have looked upon “universal” as a dirty word, one that signals liberalism’s failure to recognize the masculinist and Eurocentric assumptions from which it proceeds. In rejecting universalism, we have learned to reorient politics around particulars, positionalities, identities, immanence, and multiple modernities. In this book, one of our most important political philosophers builds on these critiques of the tacit exclusions of Enlightenment thought, while at the same time working to rescue and reinvent what universal claims can offer for a revolutionary politics answerable to the common. In the contemporary quarrel of universals, Balibar shows, the stakes are no less than the future of our democracies. In dialogue with such philosophers as Alain Badiou, Judith Butler, and Jacques Rancière, he meticulously investigates the paradoxical processes by which the universal is constructed and deconstructed, instituted and challenged, in modern society. With critical rigor and keen historical insight, Balibar shows that every statement and institution of the universal—such as declarations of human rights—carry an exclusionary, particularizing principle within themselves and that every universalism immediately falls prey to countervailing universalisms. Always equivocal and plural, the universal is thus a persistent site of conflict within societies and within subjects themselves. And yet, Balibar suggests, the very conflict of the universal—constituted as an ever-unfolding performative contradiction—also provides the emancipatory force needed to reinvigorate and reimagine contemporary politics and philosophy. In conversation with a range of thinkers from Marx, Freud, and Benjamin through Foucault, Derrida, and Scott, Balibar shows the power that resides not in the adoption of a single universalism but in harnessing the energies made available by claims to universality in order to establish a common answerable to difference.

The universe has a great nature we are all apart of from the studies of philosophy , science, and history the whole of existence is a completely uniquely infinite . That is how pantheism has its importance as a philosophy to know existence and the rest of human history surrounded in great achievements due curiosity of nature . As a work of knowledge philosophy and science has the greatest achievements of the universes history.

Philosophical Theory and the Universal Declaration of Human Rights examines the relations and interrelations among theoretical and practical analyses of human rights. Edited by William Sweet, this volume draws on the works of philosophers, political theorists and those involved in the implementation of human rights. The essays, although diverse in method and approach, collectively argue that the language of rights and corresponding legal and political instruments have an important place in contemporary social political philosophy.