Pub Date : 2016-08-21DOI: 10.5840/symposion2016312
J. Bransen
In this paper I argue that to understand minded agency - the capacity we typically find instantiated in instances of human behaviour that could sensibly be questioned by asking "What did you do?" - one needs to understand childhood, i.e. the trajectory of learning to act. I discuss two different types of trajectory, both of which seem to take place during childhood and both of which might be considered crucial to learning to act: a growth of bodily control (GBC) and a growth in taking responsibility (GTR). The discussion of GTR takes up about half of the entire paper. In the final two sections I argue that GTR is the most promising trajectory in terms of which to understand a child’s process of learning to act.
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Pub Date : 2016-01-01DOI: 10.5840/SYMPOSION20163211
G. Calder
The family poses problems for liberal understandings of social justice, because of the ways in which it bestows unearned privileges. This is particularly stark when we consider inter-generational inequality, or ‘class fate’ – the ways in which inequality is transmitted from one generation to the next, with the family unit ostensibly a key conduit. There is a recognized tension between the assumption that families should as far as possible be autonomous spheres of decision-making, and the assumption that we should as far as possible equalize the life chances of all children, regardless of background. In this article I address this tension by way of recent liberal egalitarian literature, and consideration of the different dimensions of class fate. I argue, firstly, that the tension may not be of the a priori nature which liberals have tended to identify – and secondly, that as well as distributive and recognition-based aspects, the notion of contributive justice provides a particularly illuminating way of analyzing what is wrong about class fate, and the role of the family in
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Pub Date : 2014-10-01DOI: 10.5840/SYMPOSION20141210
Jason Aleksander
: This paper explores Nicholas of Cusa’s framing of the De pace fidei as a dialogue taking place in caelo rationis . On the one hand, this framing allows Nicholas of Cusa to argue that all religious rites presuppose the truth of a single, unified faith and so temporally manifest divine logos in a way accommodated to the historically unique conventions of different political communities. On the other hand, at the end of the De pace fidei , the interlocutors in the heavenly dialogue are enjoined to return to earth and lead their countrymen in a gradual conversion to the acceptance of rites which would explicitly acknowledge the metaphysically presupposed transcendent unity of all true faiths. In light of these two aspects of the literary framing of the De pace fidei , the question that motivates this paper concerns the extent to which the understanding of history subtending Cusanus’ temporal political aims is consistent with the understanding of history grounded in his metaphysical presupposition that there is una religio in omni diversitate rituum . In addressing this question, I shall argue that the literary strategy of the De pace fidei sacrifices Nicholas of Cusa’s apologetic doctrinal aims insofar as the text creates an allegorical space in which the tension between its literal and figurative dimensions assigns to its readers the task of choosing their own orientations to the significance of history as a foundation for future action.
本文探讨Nicholas of Cusa将“信仰的步伐”(De pace fidei)视为发生在“理性”(caelo rationis)中的对话。一方面，这个框架允许库萨的尼古拉斯认为所有的宗教仪式都以一个单一的，统一的信仰的真理为前提，因此暂时地以一种适应不同政治团体的历史独特惯例的方式显示神圣的逻各斯。另一方面，在De pace fidei的结尾，天堂对话中的对话者被要求回到人间，带领他们的同胞逐渐转变接受仪式，这些仪式将明确承认形而上学预设的所有真正信仰的先验统一。鉴于《信仰之道》的文学框架的这两个方面，激发本文的问题是，在多大程度上，符合库萨努斯现世政治目标的对历史的理解与基于他的形而上学前提的对历史的理解是一致的，即在全面多样化的仪式中没有宗教。在回答这个问题时，我认为《信仰的步伐》的文学策略牺牲了库萨的尼古拉斯的护教教义目标，因为文本创造了一个寓言空间，在这个空间中，字面和比喻维度之间的张力给读者分配了一项任务，即选择自己的方向，以历史的重要性作为未来行动的基础。
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