Logic Oughtn't be Normative

Presumably, the exponent of logical normativity believes it to be the case that rational agents ought to reason logically. If the converse holds, and the exponent of logical normativity believes either (a) that it is false that rational agents ought to reason logically or (b) that the claim that rational agents ought to reason logically is not truth–functional, then any attempt to formulate sound arguments in support of their position will be either question–begging or self–contradictory. To argue in favour of the normative status of logic involves the assumption that the issue is substantive. I draw a distinction between deontic and axiological normativity as applied to logical theory and demonstrate that because deontic sentences are not truth–functional, logic cannot be normative in the deontic sense. I conclude that the only sense in which logical theory may be thought of as normative is axiologically.

Rousseau's Conception of Government in the work Discourse on Political Economy

In this article the author problematizes Rousseau’s Discourse on Political Economy and his conception of government in the political community. Rousseau’s Discourse on Political Economy was chronologically written seven years before his major work The Social Contract or Principles of Political Right. Regardless of the fact that the Discourse on Political Economy was published earlier, it left a remarkable trace in Rousseau‘s philosophical opus. In this work, which was published as part of the fifth volume of Encyclopedia of the Enlightenment, Rousseau indicated his direction in political philosophy. This philosophical and political direction began with the Discourse on Political Economy and culminated in the philosophical and political conception of republicanism, elaborated in detail in The Social Contract. In this article the author uses critical analysis and reconstruction to establish Rousseau‘s fundamental ideas about his political philosophy present in the Discourse on Political Economy, with a focus on observing and studying the role of a sovereign and the public economy in the function of the government by general will within the political community.

Implications of Paul Tillich's Ethics in Personal and Business Ethics

Tillich’s reflections on ethics and morality included reflections on their connection with religion. His conclusion is that morality is the essence of religion, and that theological ethics should be present in every part of systematic theology. In this respect, Tillich accentuates the religious dimension of the moral imperative, the religious sources of moral demands, and the religious elements in moral motivation. It can be observed that the application of ethical principles as laid out by Tillich creates a solid network within the social community, and any deviation from the set constellation represents a weakening of that network. We wanted to prove this with our empirical research.

Notion of Private Language in Wittgenstein's Tractatus Logico-philosophcus and some Contemporary Linguistic Refutations

In this paper, the possibility of private language argument in Tractatus Logico- Philosophicus is analyzed. The concept of ‘language that only I could understand” is connected to solipsism, or the impossibility to understand other people’s way of seeing the world. But all members of the same community are able to communicate using the same language, so this language is a general language, and there is no private language, just a private perception of the world. Contemporary linguistic theories of Chomsky and de Saussure are close to this interpretation of private language.

“Sustainable development” and globalisation processes

How do we relate globalisation to other types of mondialisation, such as communications and economics? The answer should be: any globalisation should be motivated by the general interest of humanity and striving to that aim. In practice, this means that international protection of human rights and environmental rights need not only jurisdictional (legal–political) but also, above all, ethical standards. Without it, a conflict between different types of globalisation could become damaging, almost dangerous. The very idea of the global village that has so well explained the phenomenon of mondialisation can assist in solving the problems that need to be addressed. One of the features of each village is the intense connection among the inhabitants. That phenomenon is now present globally, which is the essence of globalisation. That implies a global responsibility that must be implemented on the one hand by communities and the other by individuals, especially those who serve in the service of community — politicians. The crucial question arises, “How to define the responsibility of one and the others?” It is evident that at the top of the pyramid, there are major planetary problems whose solutions require the cooperation of all nations and countries. The straightforward phrase “Think globally, act locally”, expresses the rule of the fundamental game of the global world and its diversity — a possible ethic of sustainable development.

Right to Water as a (Fundamental) Human Right

Right to water as a fundamental human right

Our daily soil

Sustainable soil management is imperative for agriculture development in any area of the planet Earth so that future generations can enjoy the benefits Earth provides, which is the production of sufficient quantities of healthy food on the soils with preserved natural fertility. Awareness of the need for sustainable development is already present to a certain degree. Therefore, it is necessary to use all of the scientific and professional potential to create appropriate research programs and the implementation of those results in practice.

Steadily Cubic

In the paper, the author analyzes and compares cube examples in Wittgenstein’s works, especially the cube from TLP (TLP 1974 5.5432) and the cube from PPF (ex PI II) (PPF 2009 116). There is no direct evidence that the PPF–cube is a reaction to the “grave mistake” of the TLP–cube. Also, there is no evidence that the TLP–cube is a representation of the Necker’s cube (1832), although it resembles the Jastrow’s cube (1900). These are negative results. Both cubes present important ideas of TLP and PPF (PI). Also, Wittgenstein writes that he “purposely chose” the example of the cube in PI and PPF, perhaps to show one of the “grave mistakes” of the TLP–cube. By analysis of the Necker’s cube and comparison of drawings and accompanied text of the TLP–cube and the PPF–cube the author tries to explicate some possible implicit pictorial aspects of Wittgenstein’s thought and of the general nature philosophical thinking as pictorial.

(In)Justice of Environmental Protection

Environmental issues are among the most critical scientific and social problems of today. The human environment is an environment of inequality and crisis, and a platform for debate on the fairness of social order. The crisis is the result of human behaviour, which reflects the failure of development and unjust distribution of consequences. The gap between rich and poor on a global scale is evident in the disproportionate climate change impacts on countries and their ability to cope. In this respect, the economic and political inequalities between First and Third World countries are fortified by ecological ones. The development of international environmental mechanisms such as the Kyoto Agreement is instrumental in this kind of change. The pursuit of tackling and controlling climate change has its unforeseen consequences, whereas in specific communities the existent inequalities are emphasised in new forms. If mechanisms developed for the environment, such as the market of carbon emissions and the carbon balance, lead to environmental injustice and disproportionately affects vulnerable groups, it raises the question of their purpose. On the path of Rawl’s idea on the fairness of social institutions, such system demonstrates itself as contradictory and unjust.

Dare to care

Paper is divided into two parts. The first contains two philosophical discussions about comprehension of courage and the second focuses on the findings in an empirical study with care home managers about the virtue of courage. First discussion revolves around the question whether the virtue of courage is expressed a) only in life–threatening situations or is it a virtue trained and exemplified in b) everyday life settings, while the second emphasises the difference between i) courage of efficiency as a skill and ii) courage of excellence as a virtue. Arguments here support a vision of courage as the virtue of excellence expressed in everyday life settings. The second part of the paper highlights a new perspective of courage with regards to the notion of care towards the aim of the courageous endeavour. The ‘courage of care’ supports the idea that the courage practised as the virtue of excellence aims to develop the moral character of the actor fundamentally outside of the life–threatening situation. Care for the self, other people, animals and intangible moral principles inspire us to do brave deeds. Thus, by accepting Alasdair MacIntyre’s statements that a) in the times of the peace managers represent moral idols and b) idea that the notion of courage should be closely related to the practice of care and compassion, the research continued with the interviews with the care home managers in Kent county in England. Conversations with care home managers released further insights into how care and compassion influence the understanding of the virtue of courage.