By Lukas Szrot · Tuesday, March 24, 2015  Given the rich and diverse history in the discipline of philosophy, many a practicing philosopher might justifiably remark that insightful philosophical inquiry must withstand the test of time. Though “The Collapse of Philosophical Naturalism” was published in Telos in 1969, many of its insights remain highly relevant to conversations that continue in philosophical and sociopolitical circles today. Dale Riepe issues a damning critique, examining four at once distinct and kindred flaws in philosophical naturalism.
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By Arash Falasiri · Monday, March 23, 2015  In his Critique of Judgment, Kant explains how “subjective judgments” resemble theoretical claims about truth in that they claim universal assent, even though they do not have an objective basis for doing so. In other words, although they are subjective, they assert a strict sense of objectivity and claim a universal ground for truth. Therefore, the proof of the validity of these judgments cannot be found in a specific “observable feature” of the object, but rather in the “actual intersubjective agreement.” While truth in his third Critique is neither a matter of the intellect nor a thing reducible to conceptual realm, it seems that he offers a different sense of truth that influenced the major trends in continental philosophy. One can trace this sense of truth as it provides a ground not only to “test the limits of our historical era” but also “to go beyond them.”
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By Peter A. Redpath · Friday, March 20, 2015 Anyone familiar with Étienne Gilson’s teachings knows he is celebrated for: being a Thomist, his criticism of “essentialism” in philosophy, emphasizing St. Thomas’s revolutionary focus upon the principle of the act of existence (esse) within the natures of things, and a shift away from ideas to existential judgments within Western philosophical thought. Odd, then, are two claims related to Gilson made by people who knew him well. The first, from Gilson’s biographer Lawrence K. Shook, says of Gilson, “An Erasmian humanist at heart, he wanted to end all wars and to liberate men to work out their salvation in the context of personal freedom. He believed that this could be achieved through the kind of education that fostered the acquisitions of moral virtues through the writings of Cicero and Seneca.”
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By Telos Press · Wednesday, March 18, 2015  It’s a “special relationship.” But unlike the one embraced and enjoyed by the US and the UK, the nature of the relationship between Germany and Iran seems clandestine and sinister, and evokes strong feelings of suspicion and fear. In the new book, Germany and Iran: From the Aryan Axis to the Nuclear Threshold, respected political scientist and historian Matthias Küntzel examines the special connection between the “problem” countries of the past and present, and confronts the key issue of Iran’s achieving nuclear weapons capability and the real threat of danger that reality poses for Israel and the United States.
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By Mohammad Rafi · Tuesday, March 17, 2015 An often referred to occasion when discussing Iran’s[1] relation to Nazi Germany is the 1939 establishment of a scientific German library consisting of 7,500 books in Tehran. The books were a gift from Nazi Germany as a building block in a continuing collaboration between Iran and Germany. This Deutsche Wissenschaftliche Bibliothek, as it was called, contained a variety of selections ranging from the works of the great German philosophers to books of technological nature. More telling than the choice of books provided is the preface to the library catalog ordered by one of the Nazi’s chief racial ideologues, Alfred Rosenberg. In this text he writes: “National Socialist Germany is consciously devoted to the facilitation of Aryan culture and history and sees in Iran’s efforts a striving towards mutual goals, that are to further the spiritual affinity of both nations” (Vorwort, DWB).[2] This “spiritual affinity” (geistige Verwandschaft) has to be viewed as part of a continuation of successful German cultural work or Kulturarbeit in Iran, which is precisely what needs to be explored to understand how this point was reached. However, we need to look at a part of Germany’s robust cultural efforts in the earlier decades of the 1900s, especially throughout the First World War, to allow us to better comprehend the roots of this spiritual alliance between Germany and Iran.
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 When Edward Snowden, on June 9, 2013, revealed his identity in a video interview posted on the website of the Guardian, he invoked the intellectual framework of liberalism in order to explain why he had leaked a massive trove of secret documents about the spying and data collection practices of the National Security Administration (NSA) and its partner agencies. Having regularly witnessed the legal abuses of the NSA as a technical assistant for the CIA and, subsequently, as an employee of the defense contractor Booz Allen Hamilton, Snowden explained that “over time [the] awareness of wrongdoing builds up and you feel compelled to talk about it . . . until eventually you realize that these things need to be determined by the public, not by somebody who’s simply hired by the government.”
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