Deep brain stimulation is an experimental procedure for treatment-resistant depression. Some results show promise, but blinded trials had limited success. Ethical questions center on vulnerability: especially on whether depressed patients can weigh the risks and benefits effectively, whether depression causes “desperation,” and whether media portrayals create unrealistic hopes. We interviewed 24 psychiatric inpatients with treatment-resistant depression, qualitatively analyzing their comments. Most had minimal interest in deep brain stimulators. Some might consider them if their depression worsened, if alternatives were exhausted, or (...) if the evidence were stronger. Fears focused on the surgery, adverse effects, and the novelty of the device. Patients felt the depression interfered with their ability to weigh the risks and benefits. Patients seemed highly attuned to the risks, and were skeptical that the treatment would be effective. We conclude that ethical concerns about vulnerability remain, yet patients with treatment-resistant depression were thoughtful and cautious about trying a novel therapy. (shrink)

Like every great word, “representation/s “ is a stew. A scrambled menu, it serves up several meanings at once. For a representation can be an image—visual, verbal, or aural. Think of a picture of a hat. A representation can also be a narrative, a sequence of images and ideas. Think of the sentence, “Nancy Reagan wore a hat when she visited a detoxification clinic in Florida.” Or, a representation can be the product of ideology, that vast scheme for showing forth (...) the world and justifying its dealings. Think of the sentence, “Nancy Reagan, in her hat, is a proper woman.” In the past twenty years, feminist thinking about representation has broken apart. This fracture is both cause and symptom of the larger collapse of a feminist cultural consensus. Some of the rifts have been thematic. That is to be represented? Others have been theoretical. What is the nature of representation itself? I wish to map these rifts, especially those in the United States, and to wonder about the logic of a new cultural consensus.In the late 1960s, feminists began to share a cultural consensus about the representation of women and gender. Few who built up that consensus were village idiots. Even without being semioticians, everyone more or less knew that the marriages between the signifier and the signified in that odd couple, the sign, were ones of convenience. Everyone more or less knew that the marriages between the sign and the referent, that hubbub out there, or somewhere, were also ones of convenience. Some survived. Others were obsolete, cold, hostile, ending in separation or divorce. Everyone more or less knew that when I exclaimed, “Nancy Reagan wears a hat,” it was easier for a fellow citizen of my linguistic community to understand me than for a stranger to do so. Nevertheless, the consensus offered a rough, general theory of representation that extolled the possibility of a fit between “reality” and its “description” or “image.” Catharine R. Stimpson is professor of English and dean of the Graduate School at Rutgers University. She is presently at work on a book about Gertrude Stein. (shrink)

However, Stein's self-images are more than appropriations of a male identity and masculine interests. Several of them are irrelevant to categories of sex and gender. In part, Stein is an obsessive psychologist, a Euclid of behavior, searching for "bottom natures," the substratum of individuality. She also tries to diagram psychic genotypes, patterns into which all individuals might fit. Although she plays with femaleness/maleness as categories, she also investigates an opposition of impetuousness and passivity, fire and phlegm; a variety of regional (...) and national types; and the dualism of the "dependent independent," who tends to resist. In part, as she puzzles her way towards knowing and understanding, she presents herself as engaged in aural and oral acts, listening and hearing before speaking and telling. That sense of perception as physical also emerges in a passage in which she, as perceiver/describer, first incorporates and then linguistically discharges the world: "Mostly always when I am filled up with it I tell it, sometimes I have to tell it, sometimes I like to tell it, sometimes I keep on with telling it."1 · 1. The Making of Americans: Being a History of a Family's Progress , p. 325. Catharine R. Stimpson, associate professor of English at Barnard College, is the editor of Signs: Journal of Women in Culture and Society and the author of J.R.R. Tolkien as well as other essays and fiction. See also: "Visual Rhetoric in The Autobiography of Alice B. Toklas" by Paul K. Alkon in Vol. 1, No. 4; "Gertrude Stein, the Cone Sisters, and the Puzzle of Female Friendship" by Carolyn Burke in Vol. 8, No. 3. (shrink)

The "Kinsey Report" suggests the existence of such a mentality. Of 142 women with much homosexual experience, 70 percent reported no regrets. This consciousness has manifested itself in literature in two ways. First, in lesbian romanticism: fusions of life and death, happiness and woe, natural imagery and supernatural strivings, neoclassical paganism with a ritualistic cult of Sappho, and modern beliefs in evolutionary progress with a cult of the rebel. At its worst an inadvertent parody of fin de siecle decadence, at (...) its best lesbian romanticism ruthlessly rejects a stifling dominant culture and asserts the value of psychological autonomy, women, art, and a European civilization of the sensuous, sensual, and voluptuous. Woolf's Orlando is its most elegant and inventive text, but its symbol is probably the career of Natalie Barney, the cosmopolitan American who was the prototype of Valerie Seymour.23· 23. See Rubin, introduction to Vivien's A Woman Appeared to Me, and George Wickes, The Amazon of Letters: The Life and Loves of Natalie Barney .Catherine R. Stimpson, professor of English at Rutgers University, is the former editor of Signs: Journal of Women in Culture and Society. The author of both critical essays and fiction, she recently co-edited, with Ethel Spector Person, Women, Sex and Sexuality. (shrink)

Steven M. Cahn's advice on the professorial life covers an extensive range of critical issues: how to plan, complete, and defend a dissertation; how to navigate a job interview; how to improve teaching performance; how to prepare and publish research; how to develop a professional network; and how to garner support for tenure. He deals with such hurdles as a difficult dissertation advisor, problematic colleagues, and the pressures of the tenure clock. Whether you are beginning graduate study, hoping to secure (...) an academic position, or striving to build a professorial career, Cahn's insights are invaluable to traversing the thickets of academia. (shrink)

Despite the growing public awareness of social sustainability issues, little is known about what drives firms to emphasize social criteria in their supplier management practices and what the precise benefits of such efforts are. This is especially true for relationships with international suppliers from the world's emerging economies in Asia, Latin America, and Eastern Europe. Building on stakeholder theory, we address the issue by examining how pressures from customers, the government, and employees as primary constituencies of the firm determine the (...) extent to which firms consider social aspects in the selection of emerging economy suppliers. Further, we analyze how such socially sustainable supplier selection relates to the capabilities of the firm's suppliers, its market reputation, and the learning in its supply management organization. We test the developed research framework empirically using data from 244 U. S. and German corporations. Our findings, consistent with our hypothesized model, suggest that middle-level supply managers as internal stakeholders play a major driving role for firms' socially sustainable supplier selection, and that strong positive links exist between that selection and the investigated outcomes. (shrink)

Many popular business strategies, such as re-engineering, core competency, and value engineering, may achieve short-term profits by antagonizing workers and alienating customers. We contend that self-actualized companies must create an ethical business environment grounded in three ethical principles. To suggest these principles, which characterize all "volitionist companies", we first review two typical problems and the questionable ways that some companies resolved them. Then, we discuss these principles and compare "volitionism" to three well- known normative ethical theories. Finally, we show that (...) these principles form the core of at least four popular management theories. (shrink)

Third-party certification, the most common organic certification system, has faced growing criticism in recent years. This has led to the development of alternative certification systems, most of which can be classed as Participatory Guarantee Systems. PGS have been promoted as a more suitable, cheaper and less bureaucratic alternative to TPC for local markets and are associated with additional benefits such as empowering smallholder farmers, facilitating farmer-to-farmer learning and enhancing food security and sovereignty. PGS have spread rapidly in the past few (...) years, but studies suggest that they are facing numerous challenges that, if not addressed, may jeopardise these benefits. Using the example of three Mexican PGS initiatives, this paper explores the main challenges faced by PGS, specifically those predominantly found in producer-run PGS initiatives. Based on producer and consumer surveys, semi-structured and informal interviews, and participant and non-participant observation, the key challenges that emerged were continuous implementation of the certification process, time constraints, personal conflicts and conflict avoidance. The paper further argues that the requirements for PGS recognition under the Mexican Law for Organic Products may also threaten the continued existence of PGS and suggests that mechanisms for managing conflicts, incentivising PGS participation and mitigating opportunity costs are key if PGS are to continue to develop. (shrink)

Wood, Kressel, Joshi, and Louie thoroughly evaluate the evidence for menstrual cycle shifts in ratings of several male characteristics and conclude that their analyses fail to provide supportive evidence for consistent cycle effects. The topic of menstrual cycle shifts in mate preferences has been strongly debated, with disagreements over both scientific content and practice. Here, we attempt to take a step back from these acrimonious exchanges and focus instead on how to interpret menstrual cycle shifts in mate preference tasks, independently (...) from the question of when, or if, task performance varies with cycle stage. A greater consideration of domain-general mechanisms could provide an opportunity for investigating how evolved predispositions interact with socially transmitted information in biasing women’s responses on mate preference tasks. (shrink)

Alternative food networks (AFN) are argued to provide platforms to re-socialize and re-spacealize food, establish and contribute to democratic participation in local food chains, and foster producer–consumer relations and trust. As one of the most recent examples of AFN, Participatory Guarantee Systems (PGS) have gained notable traction in attempting to redefine consumer-producer relations in the organic value chain. The participation of stakeholders, such as consumers, has been a key element theoretically differentiating PGS from other organic verification systems. While research on (...) farmer participation in PGS is attracting interest, consumer participation is still widely overlooked. Using a mixed methods approach, this paper describes five PGS markets in Mexico, Chile and Bolivia. A survey was conducted with consumers in the PGS markets to explore their awareness of the PGS, how consumers participate in the PGS, and their level of trust in the respective PGS and its certified products. Results showed a low level of awareness of PGS among market consumers, few participation possibilities, and minimal consumer participation overall. Nevertheless, trust in organic quality was generally high. Consumers primarily relied on the direct relationship with producers and the PGS market itself as sources of trust. These results provide novel insight into PGS consumer-market interactions, and contribute to discussions concerning social embeddedness, awareness and participation within AFN. (shrink)

Advanced Cell Technology's Ethics Advisory Board has been called window dressing for a corporate marketing plan. But the scientists and managers have paid attention, and the lawyers have gone along.

We attribute three major insights to Hegel: first, an understanding of the real numbers as the paradigmatic kind of number ; second, a recognition that a quantitative relation has three elements, which is embedded in his conception of measure; and third, a recognition of the phenomenon of divergence of measures such as in second-order or continuous phase transitions in which correlation length diverges. For ease of exposition, we will refer to these three insights as the R First Theory, Tripartite Relations, (...) and Divergence of Measures. Given the constraints of space, we emphasize the first and the third in this paper. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:284 HISTORY OF PHILOSOPHY traversing "the great Arabian Desert," as Paten has so justly described it. Ewing's commentary is too compact to satisfy even a beginner. Paton's monumental two volumes are too de= tailed. The interest of Kemp Smith's classic work in the historical problem of the Critique prevents the student from gaining an over=all view of the long and prolix argument of the Analytic. Wolff's Commentary meets the (...) insufficiencies of these works remarkably well. The author presents a strong case for the view that the Analytic from beginning to end is one closely reasoned argument that reaches its climax only in the Second Analogy where Kant justifies the principle of causality. The lucidity with which he describes this adventure is masterful. In his introduction Wolff frames the questions which Kant undertook to answer. Beginning with Kant's pre=Critical writings, that worked within the problematic set up by Leibniz and Newton, he shows the transformation in viewpoint that Kant underwent by his exposure to Hume. In his section on Kant's method, the author dwells upon the modes of logic employed by Kant in his arguments. He contrasts the synthetic me~hod which Kant usuaIIy adopts in the Analytic with the analytic procedure of the Prolegomena. Wolff's observations here are extremely useful. They serve to explain the mysterious transitions and apparent backtracking of the Analytic, while at the same time they show the paramount importance of the transcendental unity of apperception in Kant's chain of argument. The author then proceeds to a step-by=step analysis of the two deductions. Faced with the problem of explaining the development of Kant's thought through the two editions, he provides schematic outlines of four successive versions of the argument at the end of each section in his discussion. This is certainly one of the most valuable features of Wolff's book. These schemas clearly isolate the premisses and put into logical progression material that is often misplaced in the actual text from what we would expect to be its natural sequence. After short discussions of the Schematism and the First Analogy, the author moves on the Second Analogy (causality), which he treats as the real kernel of the Analytic. Wolff shows that Kant's definition of synthesis is stated in merely general terms in the deductions and needs the Second Analogy for adequate development. Wolff then recasts the four preliminary arguments in a fifth and final schema. Beginning with the unity of apperception and the temporal character of perception as his two premisses, he deduces the existence of a mental synthesis stated in terms equivalent to the principle of causality. In interpreting the five arguments of the Analytic, Wolff employs three chief guidlines. First, Kant develops his doctrine by taking the "epistemological turn," rejecting the attempts of earlier subjectivists to pass beyond their ideas to some kind of metaphysical statement about the reality beyond. Kant seeks the characteristics and bases of the knowledge of objects, rather than the characteristics of the objects in themselves. Secondly, Kant characterizes the knowledge of objects by the modes of necessity and universality. Finally, Kant grounds these characteristics by a dynamic analysis of the cognitive act; the mind, in its functioning, must conform to innate rules that govern the association of mental images. The author's discussion of Kant's notion of "rule" is probably the most illuminatingsection of his whole commen= tary. While the author does not gloss over the difficulties of Kant's text, the reader sometimes feels that Wolff sees logic and neatness in Kant's argument where there is none. This minor defect detracts but little, however, from the immense service which the author has done for the student of the Critique. CHARLESJ. RIECK, 0.P. Aquinas Institute, River Forest, Illinois Young Nietzsche and the Wagnerian Experience. By Frederick R. Love. (Chapel Hill, University of North Carolina Press, 1963.Pp. xi + 103.) Professor Love's little book differs from previous studies of Nietzsche's relation to Wagner by taking into account Nietzsche's compositions, including unpublished items in the BOOK REVIEWS 285 Nietzsche archives in Weimar.1 The author visited the archives, which are now... (shrink)

Was Hegel a good guy or a bad guy? Was he a conservative or a liberal? Was he a proto-fascist as Popper has claimed or the greatest philosophic champion of human freedom as Marcuse has claimed? The debate has been a long and heated one and in this volume, Kaufmann includes a number of articles written in English that are concerned with these related issues. But one feels that something is missing from these heated controversies and that is Hegel (...) himself. As Kaufmann himself says: "Whoever wants to know what Hegel's political philosophy really was, must in the end go back to Hegel himself...." These papers do, however, succeed in giving one a sense of what are key issues in understanding and assessing Hegel's political philosophy.--R. J. B. (shrink)

This article addresses whether Nietzsche’s naturalism is best understood as exemplifying the principles of scientific method and the spirit of Enlightenment. It does so from a standpoint inspired by Eugen Fink’s contention that Nietzsche’s endorsements of “naturalism” are best read as hyperbole. The discussion engages with Enlightenment-orientated readings (by Walter Kaufmann, Maudemarie Clark, and Brian Leiter), which hold Nietzsche’s naturalism to endorse of the spirit of empirical science, and an alternative view (provided by Richard Schacht and Wolfgang Müller-Lauter), which (...) holds Nietzsche’s “extended naturalism” to be an informing ethos of historically aware thought rather than a mere “method.” The ensuing discussion endorses the latter approach in terms that seek to take more seriously the implications of Fink’s point about the hyperbolic and figural aspects of Nietzsche’s naturalism. I argue that Nietzsche’s naturalism is indeed often hyperbolic and figural but that this exaggerated form of naturalizing thought allows insights that invite explicit theorization. Turning to an approach suggested by Adorno and Horkheimer, I argue that Nietzsche’s exaggeratedly “naturalistic” take on morality is best appreciated as a form of disturbing and disruptive political intervention in the dominant discourse of modernity in which it overtly situates itself, namely, the instrumentalizing, methodologically fixated liberal discourse of scientific Enlightenment. If we approach his thinking in this way, Nietzsche’s naturalism serves as a valuable resource for critical reflection on the hegemony of contemporary scientific culture. The context for such critical reflection is provided by Giorgio Agamben’s work on sovereign power and modernity. Nietzsche’s naturalism, I argue, is foremost biopolitical in its implications. These implications invite critical reflection on aspects of Agamben’s work; they also, following Agamben’s lead, suggest that we must step beyond the fundamental concepts of liberalism. (shrink)

A memorial collection of essays with a bibliography of Pratt's works, a biography by the editor, and some personal notes by W. E. Hocking. Of special interest are Myers' paper on the self and introspection, Kaufmann's provocative, if heated, criticism of theologians for defending their traditions, and R. W. Sellars' commentary on the history of American Realism.--R. C. N.

In lieu of an abstract, here is a brief excerpt of the content:Why Buddhism and the Modern World Need Each Other:A Buddhist PerspectiveDavid R. LoyThe mercy of the West has been social revolution. The mercy of the East has been individual insight into the basic self/void. We need both.—Gary Snyder1Another way to make Snyder’s point would be: The highest ideal of the Western tradition has been the concern to restructure our societies so that they are more socially just. The most (...) important goal for Buddhism is to awaken and (to use the Zen phrase) realize one’s true nature, which puts an end to dukkha—especially that associated with the delusion of a separate self. Today it has become more obvious that we need both, not just because these ideals complement each other, but because each project needs the other.As far as I have been able to determine, the Western conception of justice largely originates with the Abrahamic traditions, particularly the Hebrew prophets, who fulminated against oppressive rulers for afflicting the poor and powerless. Describing Old Testament prophecy, Walter Kaufmann writes that “no other sacred scripture contains books that speak out against social injustice as eloquently, unequivocally, and sensitively as the books of Moses and some of the prophets.”2 Is there a Buddhist equivalent? The doctrine of karma understands something like justice as an impersonal moral law built into the fabric of the cosmos, but historically karma has functioned differently. Combined with the doctrine of rebirth (a necessary corollary, since evil people sometimes prosper in this life) and the belief that each of us is now experiencing the consequences of actions in previous lifetimes, the implication seems to be that we do not need to be concerned about pursuing justice, because sooner or later everyone gets what they deserve. In practice, this has often encouraged passivity and acceptance of one’s situation, rather than a commitment to promote social justice.Does the Buddhist emphasis on dukkha (suffering in the broad sense) provide a better parallel with the Western conception of justice? Dukkha is arguably its most important concept: According to the Pali Canon, Sakyamuni Buddha said that what [End Page 39] he had to teach was dukkha and how to end it. Historically, Asian Buddhism has focused on individual dukkha and personal karma, a limitation that may have been necessary in autocratic polities that could and sometimes did repress Buddhist institutions. Today, however, the globalization of democracy, human rights, and freedom of speech opens the door to new ways of responding to social and institutional causes of dukkha.On the other side, the Abrahamic emphasis on justice, in combination with the Greek realization that society can be restructured, has resulted in our modern concern to pursue social justice by reforming political and economic institutions. This has involved, most obviously, various human rights movements (the abolition of slavery, the civil rights movement, feminism, LGBT liberation, etc.), which have not been an important concern of traditional Asian Buddhism. As valuable as these reforms have been, the limitations of such a institutional approach, by itself, are becoming evident. Even the best possible economic and political system cannot be expected to function well if the people within that system are motivated by greed, aggression, and delusion—the “three fires” or “three poisons” that Buddhism identifies as unwholesome motivations that need to be transformed into their more positive counterparts: generosity, loving-kindness, and wisdom.Today, in our globalizing world, the traditional Western focus on social transformation encounters the traditional Buddhist focus on individual awakening. This essay addresses why they need each other in order to actualize their own ideals and uses the example of our present economic situation to explore some of the implications of this interdependence.good versus evilThe difference in focus can be traced back to different paradigms. One way to draw the contrast between the Abrahamic and Buddhist traditions is to consider their dissimilar attitudes toward morality. The Abrahamic religions are (the primary) examples of “ethical monotheism” because they emphasize most of all ethical behavior. God’s main way of relating to us, his creatures, is instructing us how to live by giving us moral commandments. To be a good Jew, Christian, or... (shrink)

A great deal can be learned about this book by considering the author’s dedication: "to the memory of Paul Tillich who showed me where to look and to Walter Kaufmann who showed me how to see." This book is an ambitious effort to show the continuity and themes of nineteenth and early twentieth century continental philosophy. Tillich taught Schacht that in that fruitful era lie the roots of many of our philosophical and theological problems, i.e., where to look. Yet, (...) many of the judgments about this period are informed by the interpretation already familiar from the writings of Walter Kaufmann. This is not to suggest that this book is a rehash of the sometimes confused and inaccurate interpretations of Kaufmann. No, Schacht is his own man and as fully capable of making his own mistakes as correcting some of Kaufmann’s. (shrink)

The essays in this volume are certainly first rate, as is Natanson's introduction, which attempts to outline the more salient features of phenomenology as a method for philosophy and a philosophical evaluation of the other sciences. Included are Erwin Straus' "The Upright Posture," a translation of Sartre's "Faces" and "Official Portraits," Schutz's "Some Leading Concepts of Phenomenology," and Spiegelberg's "How Subjective is Phenomenology?" A balance between actual phenomenological analyses and historical and critical evaluations of phenomenology itself is attempted and achieved. (...) Other contributors include Aron Gurwitsch, James Street Fulton, Harmon Chapman, Michael Kullman and Charles Taylor, Fritz Kaufmann, and Paul-Louis Landsberg.—E. A. R. (shrink)

Robert R. Williams - Beyond Hegel and Nietzsche: Philosophy, Culture and Agency - Journal of the History of Philosophy 40:3 Journal of the History of Philosophy 40.3 408-409 Book Review Beyond Hegel and Nietzsche: Philosophy, Culture and Agency Elliot L. Jurist. Beyond Hegel and Nietzsche: Philosophy, Culture and Agency. Cambridge, MA: The MIT Press, 2000. Pp. xii + 355. Cloth, $37.95. Challenging the contemporary consensus that one must choose either Hegel or Nietzsche, Elliot Jurist joins the "rapprochement thesis" originated by (...) Walter Kaufmann. He explores Hegel and Nietzsche on the themes of agency, intersubjectivity, and society and culture. Jurist approaches these themes through the psychology of knowledge. Nietzsche's psychological method is well known; Jurist believes Hegel's contributions to psychology are no less significant: Hegel's "superb insight," found in his concept of recognition, is that others co-constitute self-identity . Jurist regards Hegel and Nietzsche as advancing important, somewhat divergent, but by.. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:246 HISTORY OF PHILOSOPHY f~ntlSetifr ~uftanbebrtn~en, [o,ba{~hie @i~e~t heeler~anbluu~ ~uaIet~ bee ~[u~e[t bee ~emu~tfein~ (~m ~e~riffe eiuer ~inie)i[t, u,b baburd~a[rerer[t em Dbieft (el, be[timmter ~a,,m) erfannt r0irb.") The notion of constructing a concept is a technical one for Kant ("r ~e@rlffabet f on ft r u i r en, beiflt: hie i~m focre[p0nblereube ~In [ c @a u u,@ a ~ c i o ~i bar[tdlen." Op. cit., B741)--to (...) construct a concept of space would be to produce a representation of a determinate region of space in accordance with some determining principle. 9Maimon, Salomon (1753-1800): Self-educated philosopher from Lithuania who appeared on the Berlin scene in the later 1780's. His Versuch ~ber die Transzendentalphilosophie (1790) was a critical study of the Kritik der reinen Vernunft; Kant had already seen some of it in manuscript, sent to him by Marcus Herz. In his letter of May 26, 1789 (~362), he describes to Herz how he had been on the point of returning the manuscript unread, with a note saying that he was too busy, but that on glancing at it he had realized its quality and had seen that none of his opponents had understood the Kritilc as well as had M. u Herz, Marcus (1747-1803): Student and subsequently close friend of Kant's. Medical doctor and, from 1786, Professor of Philosophy in Berlin. i Selle, Christian Gottlieb (1748-1800) : Medical doctor in Berlin, involved in experiments in animal magnetism. Kiesewetter regarded the experiments as fraudulent, but absolved S. of complicity. J Berlinische Monatr A liberal journal, founded in 1783, in which Kant frequently published. The editor in question was Johann Erich Biester (1749-1816), who was also Librarian of the Royal Library inBerlin. k Elsner, Christoph Friedrich (1749-1820): Professor of Medicine at K6aigsberg, who attended Kant in his final illness. A FURTHER NOTE ON PAUL MARHENKE'S "THE PHENOMENALISTIC INTERPRETATION OF KANT'S THEORY OF KNOWLEDGE" IN AN INTRODUCTORY NOTE to a paper, "The Phenomenalistic Interpretation of Kant's Theory of Knowledge," which was found in the effects of the late Paul Marhenke, Professor of Philosophy at the University of California, Berkeley, and which was printed in the April, 1964 issue of this Journal I mentioned that an intensive inquiry failed to reveal when this paper was written or for what occasion. I have recently received a note from Professor Jacob Loewenberg, Professor Emeritus in the Department of Philosophy at Berkeley, informing me that the paper was written while Paul Marhenke was a student at Berkeley and was written for Professor Loewenberg's Seminar on Kant, during the session of 192526. Professor Loewenberg writes that "the seminar dealt with certain selected topics crucial in or growing out of the Critique of Pure Reason. Among those who in addition to Paul were in the seminar, I remember distinctly (largely because of their superior performance) Donald C. Williams and the late A. P. Ushenko. I am not quite sure whether or not Philip Wiener was also enrolled." University o] California, San Diego A YRD-~[STROLL A I~EPLY TO WALTER KAUFMANN WALTER KAUFMANN,in his article, "Nietzsche in the Light of his Suppressed Manuscripts" 1 converts a review of Erich F. Podach's book, Friedrich Nietzsche's 1This Journal, II, 2 (Oct., 1964), pp. 205-225. NOTES AND DISCUSSIONS 247 Werke des Zusammenbruchs into a bitter personal attack on Podach and an even more vitriolic assault on me. Every author and scholar is entitled to his own opinion, and had Kaufmann soberly stated his case by simply announcing that, to his mind, the re-editing of Nietzsche's works according to the genuine manuscripts now available in Weimar has not changed one iota of the true character of the philosopher's last books, then his efforts would certainly have been unexceptionable. Prof. Kaufmann could simply have said, "Much ado about nothing! Podach's findings will, by no means, alter the image of Nietzsche among philosophers. Period." Indeed, this is precisely what Kaufmann's elaborate tirades and invectives come to if one reduces them to their... (shrink)

The aim of this book is to provide a unified solution to a wide range of philosophical problems raised by fiction. While some of these problems have been the focus of extensive philosophical debate, others have received insufficient attention. In particular, the epistemology of fiction has not yet attracted the philosophical scrutiny it warrants. There has been considerable discussion of what determines the contents of works of fiction, but there have been few attempts to explain how audiences identify their contents, (...) or to identify the norms governing the correct understanding and interpretation of works of fiction. -/- This book answers a wide range of both metaphysical and epistemological questions concerning fiction in a way that clarifies the relations between them. The metaphysical questions include: What distinguishes works of fiction from works of non-fiction?; What is the nature of fictive utterances?; What determines the contents of works of fiction?; What kinds of fictive content are there?; How broad in scope is fictive content?; and What kinds of things are fictional entities? The epistemological questions include: How do audiences identify the contents of authors’ fictive utterances?; How does understanding a work of fiction differ from interpreting it?; and What role does thinking and talking about fiction from an external perspective play in enabling communication through fiction? It develops the first single theory that provides answers to all these questions. (shrink)