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Evolutionary Pragmatism and Ethics eds. by Beth L. Eddy (review)

Evolutionary Pragmatism and Ethics eds. by Beth L. Eddy (review) 98 American Journal of Theology and Philosophy apart from our apprehension of it (131–33). modern science, for example, de- pends on the notion we can “prescind from the properties of everyday things that depend on our” experience of embodiment and thereby apprehend other features of the universe (139). This “deworlding, as heidegger calls it,” is “not merely a negative accomplishment” but rather enables us to recognize “universal causal laws” (140). All of this leads dreyfus and Taylor to their suggestion that what’s needed today is an acknowledgement of the extent to which our experience of the world requires us to commit to “pluralistic robust realism” (154). There are multiple ways of apprehending reality, but “all attempts fail to bring the different ways of interrogating reality into a single mode of questioning that yields a unified picture or theory” (ibid). similarly, we should expect there to be significant dif- ferences between different cultural accounts of human identity and experience. The potentially negative consequences of these differences might be mitigated by attending to the “invariant structure of the human body” and what this structure suggests about human identity (163–65). in both instances, we have “good reasons, moral and intellectual, to press http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png American Journal of Theology & Philosophy University of Illinois Press

Evolutionary Pragmatism and Ethics eds. by Beth L. Eddy (review)

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Publisher
University of Illinois Press
ISSN
2156-4795

Abstract

98 American Journal of Theology and Philosophy apart from our apprehension of it (131–33). modern science, for example, de- pends on the notion we can “prescind from the properties of everyday things that depend on our” experience of embodiment and thereby apprehend other features of the universe (139). This “deworlding, as heidegger calls it,” is “not merely a negative accomplishment” but rather enables us to recognize “universal causal laws” (140). All of this leads dreyfus and Taylor to their suggestion that what’s needed today is an acknowledgement of the extent to which our experience of the world requires us to commit to “pluralistic robust realism” (154). There are multiple ways of apprehending reality, but “all attempts fail to bring the different ways of interrogating reality into a single mode of questioning that yields a unified picture or theory” (ibid). similarly, we should expect there to be significant dif- ferences between different cultural accounts of human identity and experience. The potentially negative consequences of these differences might be mitigated by attending to the “invariant structure of the human body” and what this structure suggests about human identity (163–65). in both instances, we have “good reasons, moral and intellectual, to press

Journal

American Journal of Theology & Philosophy – University of Illinois Press

Published: Jan 3, 2019

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