One essay relates the arguments of Ratzinger to those of two other German scholars—the conservative political theorist Ernst Wolfgang Böckenförde and the liberal philosopher and sociologist Jürgen Habermas—since all three men assume that social order depends on the existence of doctrinal authority (divine or otherwise). The contributors here argue for an intellectual and social life free of the desire for an “infantilizing” authority. One proposes that the Christian god is a relativist who prefers limitation and ambiguity; another, initially in agreement with Ratzinger about the danger relativism poses to faith and morals, then argues that this danger is what makes relativism valuable. The issue closes with the first English translation of an extract from a book on Catholic-Jewish relations by Cardinal Carlo Maria Martini, one of the Catholic Church’s most progressive figures.
Contributors. David Bloor, Daniel Boyarin, Mary Baine Campbell, Lorraine Daston, Arnold I. Davidson, John Forrester, Kenneth J. Gergen, Simon Goldhill, Jeffrey F. Hamburger, Julia Kristeva, Carlo Maria Cardinal Martini, Christopher Norris, Joseph Cardinal Ratzinger, Richard Shusterman, Barbara Herrnstein Smith, Jeffrey Stout, Gianni Vattimo
Relativism is a hotly contested doctrine among philosophers, some of whom regard it as neither true nor false but simply incoherent. As Carol Rovane demonstrates in this analytical tour-de-force, the way to defend relativism is not initially by establishing its truth but by clarifying its content. The Metaphysics and Ethics of Relativism elaborates a doctrine of relativism that has a consistent logical, metaphysical, and practical significance. Relativism is worth debating, Rovane contends, because it bears directly on the moral choices we make in our lives.
Three intuitive conceptions of relativism have been influential in philosophical discourse. These include the idea that certain unavoidable disagreements are irresolvable, leading to the conclusion that "both sides are right," and the idea that truth is always relative to context. But the most compelling, Rovane maintains, is the "alternatives intuition." Alternatives are truths that cannot be embraced together because they are not universal. Something other than logical contradiction excludes them. When this is so, logical relations no longer hold among all truth-value-bearers. Some truths will be irreconcilable between individuals even though they are valid in themselves.
The practical consequence is that some forms of interpersonal engagement are confined within definite boundaries, and one has no choice but to view what lies beyond those boundaries with what Rovane calls "epistemic indifference." In a very real sense, some people inhabit different worlds--true in themselves, but closed off to belief from those who hold irreducibly incompatible truths.
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