This book is about innovation, reflection and inclusion. Cultural innovation is something real that tops up social and technological innovation by providing the reflective society with spaces of exchange in which citizens engage in the process of sharing their experiences while appropriating common goods content. We are talking of public spaces such as universities, academies, libraries, museums, science-centres, but also of any place in which co-creation activities may occur. The argument starts with the need for new narratives in the history of philosophy, which can be established through co-creation, the motor of cultural innovation. The result is redefining the history of philosophy in terms of a dialogical civilization by ensuring continuous translations, individual processes of reflection and collective processes of inclusion. Readers will grasp the effectiveness of the history of philosophy in societies that are inclusive, innovative and reflective.

This book is about innovation, reflection and inclusion. Cultural innovation is something real that tops up social and technological innovation by providing the reflective society with spaces of exchange in which citizens engage in the process of sharing their experiences while appropriating common goods content. We are talking of public spaces such as universities, academies, libraries, museums, science-centres, but also of any place in which co-creation activities may occur. The argument starts with the need for new narratives in the history of philosophy, which can be established through co-creation, the motor of cultural innovation. The result is redefining the history of philosophy in terms of a dialogical civilization by ensuring continuous translations, individual processes of reflection and collective processes of inclusion. Readers will grasp the effectiveness of the history of philosophy in societies that are inclusive, innovative and reflective.

This book is about innovation, reflection and inclusion. Cultural innovation is something real that tops up social and technological innovation by providing the reflective society with spaces of exchange in which citizens engage in the process of sharing their experiences while appropriating common goods content. We are talking of public spaces such as universities, academies, libraries, museums, science-centres, but also of any place in which co-creation activities may occur. The argument starts with the need for new narratives in the history of philosophy, which can be established through co-creation, the motor of cultural innovation. The result is redefining the history of philosophy in terms of a dialogical civilization by ensuring continuous translations, individual processes of reflection and collective processes of inclusion. Readers will grasp the effectiveness of the history of philosophy in societies that are inclusive, innovative and reflective.

Copleston, an Oxford Jesuit and specialist in the history of philosophy, first created his history as an introduction for Catholic ecclesiastical seminaries. However, since its first publication (the last volume appearing in the mid-1970s) the series has become the classic account for all philosophy scholars and students. The 11-volume series gives an accessible account of each philosopher's work, but also explains their relationship to the work of other philosophers.

These 11 essays by noted philosophers and social theorists take up the philosophical aspects of Jürgen Habermas's unfinished project of reconstructing enlightenment rationality. They range in subject matter from classical problems to contemporary debates, covering historical perspectives, theoretical issues, and post-enlightenment challenges. A companion volume of essays will take up the cultural and political aspects of the work. Together, the two volumes underscore the richness and variety of Habermas's project. Contributors Karl-Otto Apel, Richard J. Bernstein, Peter Bürger, Martin Jay, Thomas McCarthy, Herbert Schnädelbach, Charles Taylor, Michael Theunissen, Ernst Tugendhat, Albrecht Wellmer

"Examines the work of three nineteenth-century utilitarian feminist philosophers: Catharine Beecher, Frances Wright, and Anna Doyle Wheeler. Focuses on methodological questions in order to recover their philosophy and categorize it as feminist"--Provided by publisher.

Based directly on the standard German edition by Johannes Hoffmeister, this translation presents Hegel's vision of history in a lucid, accessible form that captures the nuances of his thought.

This book explores the symbiotic relationship between philosophy and culture. Every philosophy emerges as a reaction to, or as justification for a particular culture and it is for this reason that philosophy may differ from one culture to another. It argues that philosophy is an essential part of every culture. Philosophy is the means by which every culture provides itself with justification for its values, beliefs and worldview and also serves as a catalyst for progress. Philosophy critically questions and confronts established beliefs, customs, practices, and institutions of a society. As reflective critical thinking, philosophy is linked to a way of life; a form of enquiry intended to guide behaviour; a form of thinking that sharpens and broadens our intellectual horizon, scrutinizes our assumptions, and clarifies the beliefs and values by which we live. Philosophy helps to liberate the individual from the imprisonment of ignorance, prejudice, superstition, narrow-mindedness, and the despotism of custom. Culture constitutes the raw data, the laboratory from which philosophers do their analytic experimentation. Culture is considered as philosophy of the first order activity. The book maintains that any genuine global philosophy must include philosophical traditions from all cultures and regions of the world, as it is by seeking alternative philosophical answers to some of the thorniest problems facing humanity that we are most likely to find more lasting solutions to some global problems. In this commitment to a universal humanity, we cannot afford to depend on solutions from a single culture or from the most influential cultures.