To what degree is technology in the form of products and processes capable of contributing human enhancement and wellbeing? In cases where the impact of a technology on society is not only very negligible but overall negative and harmful, what is technology good for? To answer these questions, Spence develops and applies a normative model based on rationalist and virtue ethics as well as stoic philosophy. Its primary purpose is to determine the essential conditions that any normative theory that seeks to assess the impact of technology on wellbeing must adequately address in order to be able to account for, explain and evaluate what contribution, if any, technology is capable of making to the attainment and enhancement of human wellbeing. Through developing this model, Spence offers a novel and important examination of the benefit of technology to our society as a whole.

Normative Identity is about how we define ourselves and others in terms of our ideas about the good and the right. Conflict as well as cooperation spring from our normative identity. Terrorists as well as social reformers find meaning and justification for their actions in their beliefs about whom and what they are and should be. But normative identities are not immune to rational criticism. This book argues that we should try to develop for ourselves a complex normative identity, based on the values of truth, justice, and beauty and consistent with the requirements of rational agency. Per Bauhn develops distinct but interrelated themes in moral philosophy to offer a new understanding of the relation between identity, values, meaning and agency. Ultimately he outlines a normative identity that is both rationally justified and can function as a source of meaning and motivation.

This book provides a comprehensive critical account of the philosophy of Charles Taylor. The author engages with the secondary literature on Taylor's work and suggests that some interpretations and criticisms have been based on misunderstandings of the ontological dimension of strong evaluation, while also developing a novel interpretation of Taylor's ontological thought. Meijer argues that a close examination of Taylor’s central concept of “strong evaluation” reveals both the potential of and the tensions in his entire thinking. The analysis pursues the development of Taylor’s thought from his very first philosophical papers (1958) until his most recent reflections in Retrieving Realism (2015) and The Language Animal (2016). It also examines in detail Taylor’s ambitious philosophical project: to connect arguments in philosophical anthropology, ethics, phenomenology, and ontology across the full range of his diverse writings. The book therefore specifically traces the links between Taylor’s arguments, with strong evaluation as their unifying leitmotif.

This book provides a comprehensive critical account of the philosophy of Charles Taylor. The author engages with the secondary literature on Taylor's work and suggests that some interpretations and criticisms have been based on misunderstandings of the ontological dimension of strong evaluation, while also developing a novel interpretation of Taylor's ontological thought. Meijer argues that a close examination of Taylor’s central concept of “strong evaluation” reveals both the potential of and the tensions in his entire thinking. The analysis pursues the development of Taylor’s thought from his very first philosophical papers (1958) until his most recent reflections in Retrieving Realism (2015) and The Language Animal (2016). It also examines in detail Taylor’s ambitious philosophical project: to connect arguments in philosophical anthropology, ethics, phenomenology, and ontology across the full range of his diverse writings. The book therefore specifically traces the links between Taylor’s arguments, with strong evaluation as their unifying leitmotif.

Adorno’s writings are often the starting point for the teaching of popular music studies, usually passing swiftly on, after concluding that ‘he didn’t listen to the right jazz’ or ‘he was a snob’. In this book, using Adorno’s aesthetic theory more generally, a viable philosophical approach to the study of idiomatic, non- standard music is constructed. The links between Adorno’s work and its Kantian roots are explored, and a more general and inclusive aesthetic constructed, using the utopian and implicitly political elements in each.This book will be of interest to critical theorists and musicologists wishing to build a more engaged practice without the pitfalls of a by now outdated ‘postmodern’ turn.

Adorno’s writings are often the starting point for the teaching of popular music studies, usually passing swiftly on, after concluding that ‘he didn’t listen to the right jazz’ or ‘he was a snob’. In this book, using Adorno’s aesthetic theory more generally, a viable philosophical approach to the study of idiomatic, non- standard music is constructed. The links between Adorno’s work and its Kantian roots are explored, and a more general and inclusive aesthetic constructed, using the utopian and implicitly political elements in each.This book will be of interest to critical theorists and musicologists wishing to build a more engaged practice without the pitfalls of a by now outdated ‘postmodern’ turn.

In cases that involve domination of, and discrimination against, minorities, the most common solution is the promotion of minority rights. However, this book contends that in the context of migrant minorities in Africa, appealing to minority rights is not a workable solution due to the historical abuses and discrimination of minorities both within and across African states. Through insightful philosophical analysis, Abumere argues for a new normative international relations among African states, which includes the adoption of minority rights, but does not rely on them. He analyses the possible consequences of the newly ratified African Continental Free Trade Agreement, looking at how it may encourage a more integrated Africa, but also may increase the chances of domination and discrimination against minorities. Abumere explains that in order to have normative international relations that transcends realist-rationalist fundamentalism, African states must be amenable to a fusion of horizons.

To what degree is technology in the form of products and processes capable of contributing human enhancement and wellbeing? In cases where the impact of a technology on society is not only very negligible but overall negative and harmful, what is technology good for? To answer these questions, Spence develops and applies a normative model based on rationalist and virtue ethics as well as stoic philosophy. Its primary purpose is to determine the essential conditions that any normative theory that seeks to assess the impact of technology on wellbeing must adequately address in order to be able to account for, explain and evaluate what contribution, if any, technology is capable of making to the attainment and enhancement of human wellbeing. Through developing this model, Spence offers a novel and important examination of the benefit of technology to our society as a whole.

Normative Identity is about how we define ourselves and others in terms of our ideas about the good and the right. Conflict as well as cooperation spring from our normative identity. Terrorists as well as social reformers find meaning and justification for their actions in their beliefs about whom and what they are and should be. But normative identities are not immune to rational criticism. This book argues that we should try to develop for ourselves a complex normative identity, based on the values of truth, justice, and beauty and consistent with the requirements of rational agency. Per Bauhn develops distinct but interrelated themes in moral philosophy to offer a new understanding of the relation between identity, values, meaning and agency. Ultimately he outlines a normative identity that is both rationally justified and can function as a source of meaning and motivation.

This book provides a comprehensive critical account of the philosophy of Charles Taylor. The author engages with the secondary literature on Taylor's work and suggests that some interpretations and criticisms have been based on misunderstandings of the ontological dimension of strong evaluation, while also developing a novel interpretation of Taylor's ontological thought. Meijer argues that a close examination of Taylor’s central concept of “strong evaluation” reveals both the potential of and the tensions in his entire thinking. The analysis pursues the development of Taylor’s thought from his very first philosophical papers (1958) until his most recent reflections in Retrieving Realism (2015) and The Language Animal (2016). It also examines in detail Taylor’s ambitious philosophical project: to connect arguments in philosophical anthropology, ethics, phenomenology, and ontology across the full range of his diverse writings. The book therefore specifically traces the links between Taylor’s arguments, with strong evaluation as their unifying leitmotif.

This book provides a comprehensive critical account of the philosophy of Charles Taylor. The author engages with the secondary literature on Taylor's work and suggests that some interpretations and criticisms have been based on misunderstandings of the ontological dimension of strong evaluation, while also developing a novel interpretation of Taylor's ontological thought. Meijer argues that a close examination of Taylor’s central concept of “strong evaluation” reveals both the potential of and the tensions in his entire thinking. The analysis pursues the development of Taylor’s thought from his very first philosophical papers (1958) until his most recent reflections in Retrieving Realism (2015) and The Language Animal (2016). It also examines in detail Taylor’s ambitious philosophical project: to connect arguments in philosophical anthropology, ethics, phenomenology, and ontology across the full range of his diverse writings. The book therefore specifically traces the links between Taylor’s arguments, with strong evaluation as their unifying leitmotif.

Adorno’s writings are often the starting point for the teaching of popular music studies, usually passing swiftly on, after concluding that ‘he didn’t listen to the right jazz’ or ‘he was a snob’. In this book, using Adorno’s aesthetic theory more generally, a viable philosophical approach to the study of idiomatic, non- standard music is constructed. The links between Adorno’s work and its Kantian roots are explored, and a more general and inclusive aesthetic constructed, using the utopian and implicitly political elements in each.This book will be of interest to critical theorists and musicologists wishing to build a more engaged practice without the pitfalls of a by now outdated ‘postmodern’ turn.

Adorno’s writings are often the starting point for the teaching of popular music studies, usually passing swiftly on, after concluding that ‘he didn’t listen to the right jazz’ or ‘he was a snob’. In this book, using Adorno’s aesthetic theory more generally, a viable philosophical approach to the study of idiomatic, non- standard music is constructed. The links between Adorno’s work and its Kantian roots are explored, and a more general and inclusive aesthetic constructed, using the utopian and implicitly political elements in each.This book will be of interest to critical theorists and musicologists wishing to build a more engaged practice without the pitfalls of a by now outdated ‘postmodern’ turn.

In cases that involve domination of, and discrimination against, minorities, the most common solution is the promotion of minority rights. However, this book contends that in the context of migrant minorities in Africa, appealing to minority rights is not a workable solution due to the historical abuses and discrimination of minorities both within and across African states. Through insightful philosophical analysis, Abumere argues for a new normative international relations among African states, which includes the adoption of minority rights, but does not rely on them. He analyses the possible consequences of the newly ratified African Continental Free Trade Agreement, looking at how it may encourage a more integrated Africa, but also may increase the chances of domination and discrimination against minorities. Abumere explains that in order to have normative international relations that transcends realist-rationalist fundamentalism, African states must be amenable to a fusion of horizons.