Bøger af Fred Dallmayr

Dialogue and the New Cosmopolitanism: Conversations with Edward Demenchonok stands in opposition to the doctrine that might makes right and that the purpose of politics is to establish domination over others rather than justice and the good life for all. In the pursuit of the latter goal, the book stresses the importance of dialogue with participants who take seriously the views and interests of others and who seek to reach a fair solution. In this sense, the book supports the idea of cosmopolitanism, whichby contrast to empireinvolves multi-lateral cooperation and thus the quest for a just cosmopolis. The international contributors to this volume, with their varied perspectives, are all committed to this same quest. Edited by Fred Dallmayr, the chapters take the form of conversations with Edward Demenchonok, a well-known practitioner of international and cross-cultural philosophy. The conversations are structured in parts that stress the philosophical, anthropological, cultural, and ethical dimensions of global dialogue. In our conflicted world, it is inspiring to find so many authors from different places agreeing on a shared vision.

The present pages are the expression of author's revolt against the widespread upsurge of non-humanism or anti-humanism in our time. At the same time, they signal his dissatisfaction with a traditional conception where ¿humanism¿ is treated as an existing property or privilege, basically the privilege of a dominant elite or ruling class of the people. In opposition to this proprietary and empiricist legacy, these pages vindicate and retrieve the notion of humanism as a challenge or open-ended search, a challenge which opens up fixed self-conceptions to novel dimension of meaning, especially dimensions of ¿otherness. ¿ Under the title ¿Who Are We Now?¿, the first paper traces the emergence of this new conception against the backdrop of more traditional formulas. The second paper explores the connection of humanism with the academic pursuit of the ¿humanities¿ or liberal arts. Stressing the open-ended character of the new humanism, the third chapter raises the question of its relation to the dawning of a ¿post-secular¿ epoch. Returning to the ¿zetetic¿ character of the topic, the final paper explores what is involved in ¿Learning to be Human.¿

In our time, the ¿modern age¿ (so-called) is slowly coming to an end. This is clearly an ambivalent process. No doubt, some aspects of modernity have been beneficial and progressive. Foremost among these beneficial aspects have been the rise of democracy (as an antidote to autocracy) and the emphasis on personal involvement in all aspects of life, in both thought and action. The downside of these developments has been the erection of rigid boundaries around self and others, evident in the cult of a narrow individualism and a rigid national identity in the state or political community. This cult has not prevented the pursuit of broader cosmopolitan agendas, but the latter were usually tied to the strategies of ¿great powers¿ or leading nations. Without being openly admitted, the agendas of great powers have often involved the subjugation of smaller nations or countries or their utilization as proxies in global policies.

We live in difficult times, in disturbing, but also in uplifting times. We experience the end of ¿modernity¿ or the ¿modern age¿. In my view the basic character of modernity was its ¿secularism¿, its preoccupation with secular or worldly concerns. By contrast, religious or spiritual beliefs were restricted to private or internal concerns. Now a basic breakthrough is happening which integrates religious aspirations with secular life without giving dominance to one side or the other. Philosophers like to say that we exit from an age of ¿dualism¿ to enter an age of ¿non-dualism¿ or integration. The biblical support for this change can be found in the Lord¿s prayer: ¿Your kingdom come, your will be done in heaven as it is on earth.¿The two main witnesses testifying to the coming age are Martin Heidegger and Romano Guardini. The two thinkers have given slightly different expression to the emerging ¿nondualism¿.

Explores some steps toward non-assimilative encounters in the "global village."

This book discusses how the traditional democratic institutions seem to be falling apart or operate in mutual contradiction in the U.S. Guiding "values" no longer serve the common good but give rise to sharp hostility and violence. The same disarray prevails in international politics. A remedy is desperately needed.

The great German novelist Thomas Mann implored readers to resist the persistent and growing militarism of the mid-twentieth century. To whom should we turn for guidance during this current era of global violence, political corruption, economic inequality, and environmental degradation? For more than two millennia, the world's great thinkers have held that the ethically "e;good life"e; is the highest purpose of human existence. Renowned political philosopher Fred Dallmayr traces the development of this notion, finding surprising connections among Aristotelian ethics, Abrahamic and Eastern religious traditions, German idealism, and postindustrial social criticism. In Search of the Good Life does not offer a blueprint but rather invites readers on a cross-cultural quest. Along the way, the author discusses the teachings of Aristotle, Confucius, Nicolaus of Cusa, Leibniz, and Schiller, in addition invoking more recent writings of Gadamer and Ricoeur, as guideposts and sources of hope during our troubled times. Among contemporary themes Dallmayr discusses are the role of the classics in education, proper and improper ways of spreading democracy globally, the possibility of transnational citizenship, the problem of politicized evil, and the role of religion in our predominantly secular culture.Dallmayr restores the notion of the good life as a hallmark of personal conduct, civic virtue, and political engagement, and as the road map to enduring peace. In Search of the Good Life seeks to arouse complacent and dispirited citizens, guiding them out of the distractions of shallow amusements and perilous resentments in the direction of mutual learning and civic pedagogy -- a direction that will enable them to impose accountability on political leaders who stray from fundamental ethical standards.

The prevailing Western paradigm is modernity: a model focused on individual liberty, secularism, and the scientific control of nature. This worldview emerged from the break with the medieval and classical past and advanced a philosophy in which the solitary mind opposes the rest of the world. Although there is a simple appeal in this binary structure, history has shown that it is neither socially nor politically innocuous.In Freedom and Solidarity, noted political theorist and humanist Fred Dallmayr seeks to bridge the gap between the self and the outside world. Drawing on new scholarship and his work with the World Public Forum Dialogue of Civilizations, a global, nongovernmental organization of distinguished thinkers, he challenges dominant worldviews and heralds new possibilities for political thought and practice. Dallmayr argues that while we need not reject all the values of modernity, it is imperative that we resist the simplifications inherent in dualism and fundamentally reassess the notions of freedom and solidarity.Engaging a breathtaking array of influential thinkers, including Friedrich Nietzsche, Martin Heidegger, Henry David Thoreau, Gandhi, Albert Camus, John Dewey, and Dimitry Likhachev, Dallmayr explores the possibility of a transition from the modern paradigm -- a mode of life presently in decay -- toward a new beginning in which freedom and solidarity can be reconciled, making it possible for humanity to flourish on a global scale.

Sustainability has become a compelling topic of domestic and international debate as the world searches for effective solutions to accumulating ecological problems. In Return to Nature? An Ecological Counterhistory, Fred Dallmayr demonstrates how nature has been marginalized, colonized, and abused in the modern era. Although nature was regarded as a matrix that encompassed all beings in premodern and classical thought, modern Western thinkers tend to disregard this original unity, essentially exiling nature from human life. By means of a philosophical counterhistory leading from Spinoza to Dewey and beyond, the book traces successive efforts to correct this tendency. Grounding his writing in a holistic relationism that reconnects humanity with ecology, Dallmayr pleads for the reintroduction of nature into contemporary philosophical discussion and sociopolitical practice. Return to Nature? unites learning, intelligence, sensibility, and moral passion to offer a multifaceted history of philosophy with regard to our place in the natural world. Dallmayr's visionary writings provide an informed foundation for environmental policy and represent an impassioned call to reclaim nature in our everyday lives.

Challenges the ""desert character"" of modern culture. Political and economic corruption, incessant warmongering, spoliation of natural resources, and, above all, mindless consumerism and greedy self-satisfaction are all symptoms of what Fred Dallmayr contends is an expanding wasteland or desert where everything creative and nourishing decays and withers.

In addition to war, terrorism, and unchecked military violence, modernity is also subject to less visible but no less venomous conflicts. Global in nature, these "e;culture wars"e; exacerbate the tensions between tradition and innovation, virtue and freedom. Internationally acclaimed scholar Fred Dallmayr charts a course beyond these persistent but curable dichotomies in Integral Pluralism: Beyond Culture Wars. Consulting diverse fields such as philosophy, literature, political science, and religious studies, Dallmayr equates modern history with a process of steady pluralization. This process, which Dallmayr calls "e;integral pluralism,"e; requires new connections and creates ethical responsibilities.Dallmayr critically compares integral pluralism against the theories of Carl Schmitt, the Religious Right, international "e;realism,"e; and so-called political Islam. Drawing on the works of James, Heidegger, Gadamer, and Merleau-Ponty, Integral Pluralism offers sophisticated and carefully researched solutions for the conflicts of the modern world.

The life story of a German-American scholar deeply involved, over several decades, in evolving intellectual trends and movements and profoundly affected by successive geopolitical events and calamities.

The book denounces the irresponsible recklessness of some geopolitical agendas which are pushing the world relentlessly toward a major global war, and possibly toward nuclear destruction or apocalypse. The Bulletin of Atomic Scientists has recently placed the Doomsday Clock at three minutes to midnight. Signs pointing toward a possible grand disaster are multiple: everywhere one looks in our world today one finds ethnic and religious conflicts, bloody mayhem, incipient genocide, proxy wars and hybrid wars, renewal of the Cold War. Add to these ills global economic crises, massive streams of refugees, and the threats posed by global warming - and the picture of a world in complete disorder is complete. Thus, it is high time for humankind to wake up. Starting from the portrayal of global anomie, the book issues a call to people everywhere to oppose the rush to destruction and to return to political sanity and the quest for peace. This is a call to global public responsibility. In ethical terms, it says that people everywhere have an obligation to prevent apocalypse and to maintain our world or hold the world together in all its dimensions - including the dimensions of human and social life, natural ecology, and human spiritual aspirations (or openness to the divine). Differently out: in lieu of the prevailing disorder and brokenness, the book urges us to search for a new wholeness and just peace.The book is intercultural and also inter-disciplinary. Since the aim is holistic - to hold the world together - the book necessarily has to draw on many disciplines: including philosophy, theology, social science, history, and literature. In terms of Western philosophical and intellectual legacies, it draws mainly on the teachings of Nietzsche, Heidegger, and Derrida. It also offers a completely new interpretation of the work of Thomas Hobbes, unearthing in this work an ethical demand to exit from the state of perpetual warfare in the direction of a shared commonwealth. The text also relies on the teachings of Christian theology (both Catholic and Protestant), invoking at crucial junctures the works of Karl Barth, Raimon Panikkar, and others. In terms of non-Western intellectual and spiritual legacies, the book offers new interpretations of leading texts in the Indian and Chinese traditions. Thus, emphasis is placed on the ideas of world maintenance (loka-samgraha) in Hinduism and of All-Under-Heaven in classical Chinese thought. Although a central thrust of the text is for a new wholeness, the goal is not a uniform synthesis where everything would be swallowed up in a bland unity. Rather the issue is how to preserve diversity of the world in its rightful integrity, by linking all elements in a complex web of interconnections and relationality.

Mindfulness and Letting Be: On Engaged Thinking and Acting is a protest against the extreme mindlessness or thoughtlessness of our age, a malaise covered by manipulative cleverness and by minds filled to the brim with opinions, doctrines, marching orders, and ideologies. Rather than concentrating on a self-contained mind, Fred Dallmayr pleads for an act of minding about oneself, one's fellow beings, society, and the world. What is required for such mindfulness is not a predatory reason, but a kind of reticence or mind-fasting as preparation for a genuine attentiveness able to let be without aloofness or indifference. Dallmayr explores the benefits of such mindfulness in the fields of philosophy or theory, practical conduct, language use, art works, historical understanding, and cosmopolitanism, and the insights that arise will be of benefit to students and scholars of continental, social, and political philosophy.

In an age marked by global hegemony and festering civilization clashes, this text charts a path toward a cosmopolitan democracy respectful of local differences. The main emphasis of the study is on linkages or meditation, arranged along the two axes of "local-global" and "self-other" relations.

Small Wonder presents the dangers of the "underside of modernity": the unleashing of unlimited lust for (global) power and wealth. Relying on leading critical intellectuals, Dallmayr offers a critique of the self-deceptions of our age, pleading in favor of the cultivation of the "small wonder" of everyday life.

16th-century humanist Erasmus allows ""Peace"" to speak as a plaintiff, protesting her shabby treatment at the hands of humankind and our ever-ready inclination to launch wars. Against this lure of warfare, Erasmus pits the higher task of peace-building, which can only succeed through the cultivation of justice and respect for all human life.

It is commonly agreed that we live in an age of globalization, but the profound consequences of this development are rarely understood. Usually, globalization is equated with the expansion of economic and financial markets and the proliferation of global networks of communication. In truth, much more is at stake: Traditional concepts of individual and national identity as well as perceived relationships between the self and others are undergoing profound change. Every town has become a potential cosmopolis -- an international city -- affecting the way that people conceptualize the relationship between public order and political practice.In Being in the World, noted political theorist Fred Dallmayr explores the globe's transition from the traditional Westphalian system of states to today's interlocking cosmopolitan network. Drawing upon sacred scriptures as well as the work of ancient philosophers such as Plato and Aristotle and more recent scholars such as Martin Heidegger, Hans-Georg Gadamer, and Raimon Panikkar, this book delves into what Dallmayr calls "e;being in the world,"e; seen as an aspect of ethical-political engagement. Rather than lamenting current problems, he suggests addressing them through civic education and cosmopolitan citizenship. Dallmayr advocates a politics of the common good, which requires the cultivation of public ethics, open dialogue, and civic responsibility.

Globalization can be seen as a process of universal standardization under the auspices of market economics, technology and hegemonic power. Resisting this process without endorsing parochial self-enclosure, Dallmayr seeks alternative visions that are rooted in distinct vernacular traditions and facilitate cross-cultural learning in a global arena.