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In zijn jeugd was Daniel Pennac een abominabele leerling, een jongen 'met afwaswater waar hersens horen te zitten'. Zijn vader was ingenieur, zijn drie oudere broers konden goed meekomen, maar voor Daniel bleef het idee van leren een groot raadsel. Zo deed hij er een jaar over om de letter a van het alfabet onder de knie te krijgen. Alle kennis die hij overdag in zich opnam, leek de volgende dag verdwenen. Pennac werd gered door vier gepassioneerde, onconventionele leraren die met veel geduld en creativiteit tot hem wisten door te dringen. Toen hij in 1968 eindelijk zijn diploma haalde, besloot hij zelf onderwijzer te worden. In Schoolpijn keert Pennac niet alleen terug naar de pijn en de frustraties van zijn schooljaren, maar houdt hij ook een vurig pleidooi voor de terugkeer van passie, rust en bevlogenheid in het onderwijs. Schoolpijn is een even ontroerend als scherpzinnig boek, vol persoonlijke herinneringen, rake observaties, glasheldere analyses en hilarische anekdotes.

Verslag van de drie mislukte ontdekkingstochten aan het eind van de 16de eeuw door Nederlandse zeevaarders naar een noordoostelijke doorvaart langs de noordkust van Rusland naar China en Indië.

Brief- en dagboekfragmenten, waarin de relatie tussen de Libanese dichter en kunstenaar en de vrouw die hem lief had en bewonderde wordt geopenbaard.

Een vrouw die haar welgestelde milieu verliet voor het leven met een kunstenaar, wordt steeds meer geplaagd door psychosen.

Now with a new foreword by Patrick J. Deneen.

Jean Bethke Elshtain brings Augustine's thought into the contemporary political arena and presents an Augustine who created a complex moral map that offers space for loyalty, love, and care, as well as a chastened form of civic virtue. The result is a controversial book about one of the world's greatest and most complex thinkers whose thought continues to haunt all of Western political philosophy. What is our business "within this common mortal life?" Augustine asks and bids us to ask ourselves. What can Augustine possibly have to say about the conditions that characterize our contemporary society and appear to put democracy in crisis? Who is Augustine for us now and what do his words have to do with political theory? These are the underlying questions that animate Jean Bethke Elshtain's fascinating engagement with the thought and work of Augustine, the ancient thinker who gave no political theory per se and refused to offer up a positive utopia. In exploring the questions, Why Augustine, why now?

Elshtain argues that Augustine's great works display a canny and scrupulous attunement to the here and now and the very real limits therein. She discusses other aspects of Augustine's thought as well, including his insistence that no human city can be modeled on the heavenly city, and further elaborates on Hannah Arendt's deep indebtedness to Augustine's understanding of evil. Elshtain also presents Augustine's arguments against the pridefulness of philosophy, thereby linking him to later currents in modern thought, including Wittgenstein and Freud.

Alasdair MacIntyre--whom Newsweek has called "one of the foremost moral philosophers in the English-speaking world"--here presents his 1988 Gifford Lectures as an expansion of his earlier work Whose Justice? Which Rationality? He begins by considering the cultural and philosophical distance dividing Lord Gifford's late nineteenth-century world from our own. The outlook of that earlier world, MacIntyre claims, was definitively articulated in the Ninth Edition of the Encyclopaedia Brittanica, which conceived of moral enquiry as both providing insight into and continuing the rational progress of mankind into ever greater enlightenment. MacIntyre compares that conception of moral enquiry to two rival conceptions also formulated in the late nineteenth century: that of Nietzsche's Zur Genealogie der Moral and that expressed in the encyclical letter of Pope Leo XIII Aeterni Patris.

The lectures focus on Aquinas's integration of Augustinian and Aristotelian modes of enquiry, the inability of the encyclopaedists' standpoint to withstand Thomistic or genealogical criticism, and the problems confronting the contemporary post-Nietzschean genealogist. MacIntyre concludes by considering the implications for education in universities and colleges.

Alasdair MacIntyre is research professor of philosophy at the University of Notre Dame. He is the author of numerous books, including After Virtue, A Short History of Ethics, and Whose Justice? Which Rationality?, all published by the University of Notre Dame Press.

Nicholas Rescher presents a critical reaction against two currently influential tendencies of thought. On the one hand, he rejects the facile relativism that pervades contemporary social and academic life. On the other hand, he opposes the rationalism inherent in neo-contractarian theory - both in the idealized communicative-contract version promoted in continental European political philosophy by Jurgen Habermas, and in the idealized social-contract version of the theory of political justice promoted in the Anglo-American context by John Rawls. Against such tendencies, Professor Rescher's pluralist approach takes a more realistic and pragmatic line, eschewing the convenient recourse of idealization in cognitive and practical matters. Instead of a utopianism that looks to a uniquely perfect order that would prevail under ideal conditions, he advocates incremental improvements within the framework of arrangements that none of us will deem perfect but that all of us 'can live with'. Such an approach replaces the yearning for an unattainable consensus with the institution of pragmatic arrangements in which the community will acquiesce - not through agreeing on their optimality, but through a shared recognition among the dissonant parties that the available options are even worse.

Max Weber (1894-1920) is generally recognized as one of the founding fathers of modern sociology. This collection pays homage to his influence, not just within sociology, but also political theory, science and religion

In een Oostenrijks pension verblijven tussen de genietende vakantiegasten drie jonggestorvenen, die hun dood op de levenden willen verhalen.

X91;Als ik morgen niet op transport ga, ga ik s avonds naar de revue, schreef verpleegster Mania Krell in haar brief uit Westerbork. Westerbork, het grootste doorgangskamp voor Joden in Nederland in de Tweede Wereldoorlog, was kamp en dorp ineen. Kinderen konden er in de regel naar school, hun ouders gingen naar het werk, er was vertier zoals de revue. Tegelijkertijd werden er gedurende tweeënhalf jaar meer dan honderdduizend mensen naar de concentratie- en vernietigingskampen in het oosten gedeporteerd. In dit boek baseert Eva Moraal zich vooral op de geïnterneerden zelf: mannen en vrouwen, kinderen en volwassenen, Nederlandse en Duitse Joden schreven over hun ervaringen in het kamp in brieven, dagboeken en memoires. Zo rijst er een indringend beeld op van het dagelijks leven in kamp Westerbork.

Analytische annotatie: Twee scholieren, Luca en Emma, ontdekken in een mistbank in een bollenveld een gaaf zeilschip uit de 18e eeuw en als Emma op onderzoek uitgaat, komt ze niet meer terug.

Een longarts die veel patiënten in hun terminale levensfase behandelt, vertelt over de dilemma's daarbij, zowel voor de behandelaar als voor de patiënt.

Biografie van de Frans-Nederlandse schrijfster.

Het levensverhaal van een vrouw die haar man probeerde te vergiftigen.

For the greater part of this century, most philosophers and social scientists have eschewed moral realism. According to their view, moral facts cannot be accommodated by a suitably scientific picture of the world. However, recent developments in moral theory, the philosophy of science, and the philosophy of language have undermined the standard arguments against moral realism and have led many to maintain that there are powerful reasons for believing in moral facts. As a result, moral realism is enjoying renewed vitality, while the arguments against it have of necessity become more sophisticated and penetrating.

This collection of influential essays illustrates the range, depth, and importance of moral realism, the fundamental issues it raises, and the problems it faces. Geoffrey Sayre-McCord has chosen accessible, rigorous, and thought-provoking papers, all of which are rich enough to encourage and reward several readings and careful study. In addition, the volume strikes a balance between wide-ranging papers that advance a barrage of arguments, and more focused papers that develop a few arguments in great detail. What emerges is a comprehensive overview of the moral realism debate that exhibits the scope, as well as the intricacies, of the arguments marshaled on all sides. It will be welcomed by scholars and students of philosophy, the social sciences, and political science.

CONTRIBUTORS: A. J. Ayer, Simon Blackburn, Richard Boyd, Gilbert

Harman, Jonathan Lear,' J. L. Mackie, John McDowell, Mark Platts,

Geoffrey Sayre-McCord, Nicholas Sturgeon, David Wiggins, Bernard

Williams.

Consequentialism, a moral doctrine that asserts that the right act in any given situation is the one that will produce the best overall outcome, as judged from an impersonal standpoint that gives equal weight to all interests, has been criticized on the grounds that it fails to capture the most crucial features of moral thinking and cannot, when worked out in detail, provide an adequate account of morality. In this anthology, distinguished scholars--Thomas Nagel, T. M. Scanlon, John Rawls, Robert Nozick, Samuel Scheffler, Conrad D. Johnson, Bernard Williams, Peter Railton, Amartya Sen, Philippa Foot, and Derek Parfit--debate arguments for and against consequentialism to present a complete view of this significant area in moral philosophy.

Dame Iris Murdoch, who has written several works of philosophy as well as twenty-four distinguished novels, now crowns her philosophic quest with a book that asks many questions and reflects on the essential aspects of the great subject: moral philosophy. Among her concerns are the roles literature, politics, art, and science play in the search for morality in a world that avoids the issue. What is morality, after all, Murdoch asks. Is it important? Is it true? Can it be taught in schools? Is it the very basis of our existence, or is it just one of many peripheral matters? A main theme of this profound work concerns religion and its relation to morals, to moral philosophy, and to the great metaphysical systems which have supported it in the past. These are questions that concern us all, as we are driven to reflect upon the relation between religion and morals and upon the various conceptions of what religion is. Iris Murdoch believes it is time for a dialogue between moral philosophy and a demythologizing theology. She casts fresh light on our great western metaphysicians, Plato and Kant. She writes that philosophy is now in danger of being fragmented into psychology, sociology, anthropology, and other peripheral disciplines. Some universities are closing their philosophy departments. Moral philosophy (ethics), if considered at all, tends to be segregated as a small, special subject. Technology, so beneficial in innumerable ways, displays to us a vast, colorful world of facts within which "moral value" may appear as a little particular item. In her lucid and tightly reasoned "reflections," Dame Iris Murdoch constructs a warning that the survival of philosophy with its persistent ever-new attempts to seek "foundations" is more than ever essential, when the very question of "human being" is at stake. A grand work by one of the most distinguished thinkers of our time.

Inleiding tot het denken van de Frans-joodse filosoof (1905), gevolgd door 4 korte essays van zijn hand.

This book is a well informed and discriminating account of the main ethical problems that have been discussed this century in England, France, and the U.S. Besides dealing with key concepts in the work of Ayer, Hare, Moore, Nowell-Smith, Prichard, Ross, Sartre, Stevenson, Urmson, and Wittgenstein, this third edition includes a discussion of John Rawls's A Theory of Justice.

In this book the author examines the notion of a "right" and its relation to other moral, legal, and political notions, which often accompany it. In stressing the variety of things to which we are said to have rights, he aims to free the analysis of the notion from the narrow restrictions to which many philosophers and jurisprudents confine it. By examining in close detail the logical and linguistic features, not only of "a right" but also for "liberty", "privilege", "power", and "claim", etc. he tries to establish the exact position in our thinking of these notions and to disprove many current theories about them and their inter-relations.

Based on extensive fieldwork, this book explores the Lahu society in Southwest China where practical gender equality has become the byproduct of a potent ideology of gender unity, vividly expressed by the proverb, "chopsticks only work in pairs."