Liberal concepts of democracy envision courts as key institutions for the promotion and protection of democratic regimes. Yet social science scholarship suggests that courts are fundamentally constrained in ways that undermine their ability to do so. Recognizing these constraints, this book argues that courts can influence regime instability by affecting inter-elite conflict. They do so in three ways: by helping leaders credibly reveal their rationales for policy choices that may appear to violate legal rules; by encouraging leaders to less frequently (...) make decisions that raise concerns about rule violations; and by encouraging the opposition to accept potential rule violations. Courts promote the prudent use of power in each of these approaches. This book evaluates the implications of this argument using a century of global data tracking judicial politics and democratic survival. (shrink)

Ranging chronologically from the twelfth to the fifteenth century and thematically from Latin to vernacular literary modes, this book challenges standard assumptions about the musical cultures and philosophies of the European Middle Ages. Engaging a wide range of premodern texts and contexts, from the musicality of sodomy in twelfth-century polyphony to Chaucer's representation of pedagogical violence in the Prioress's Tale, from early Christian writings on the music of the body to the plainchant and poetry of Hildegard of Bingen, the author (...) argues that medieval music was quintessentially a practice of the flesh. The book reveals a medieval world in which erotic desire, sexual practice, torture, flagellation, and even death itself resonated with musical significance and meaning. In its insistence on music as an integral part of the material cultures of the Middle Ages, the book presents a revisionist account of an important aspect of premodern European civilization. (shrink)

In an age where issues like climate change and the unintended consequences of technological innovation are high on the ethical and political agenda, questions about the nature and extent of our responsibilities to future generations have never been more important, yet simultaneously so difficult to answer. This book takes a unique approach to the problem by drawing on diverse traditions of thinking about care (including developmental psychology, phenomenology and feminist ethics) to explore the nature and meaning of our relationship with (...) the future. Demonstrating that many influential perspectives on intergenerational ethics, including positions advanced by John Rawls, Brian Barry, and Ulrich Beck are undermined by problems relating to uncertainty, it shows that an approach based on care ethics can confront the uncertain future successfully and give a viable account of the nature and scope of future-oriented responsibilities. (shrink)

Suppose we believe that God created the world. Then surely we want it to be the case that he intended, in some sense at least, to create THIS world. Moreover, most theists want to hold that God didn't just guess or hope that the world would take one course or another; rather, he KNEW precisely what was going to take place in the world he planned to create. In particular, of each person P, God knew that P was to exist. (...) Call this the "standard" conception. Most theists find the standard conception appealing. Unfortunately, the view seems to conflict with the equally appealing idea — call it "temporal actualism" — that there are no "future" individuals beyond those that already exist in the present moment. For, on this view, for any historical person P, prior to creation, there was no such person as P and hence nothing about P for God to know. Hence, in particular, God couldn't have known that P was to exist. This is of course not a new problem. But past solutions to it are highly problematic. In this paper, after canvassing previous approaches, I will propose a solution that seems to preserve both temporal actualism and a suitably robust form of the standard conception while avoiding the pitfalls of the past. (shrink)

This book is available either individually, or as part of the specially-priced Arguments of the Philosphers Collection.

Although it is possible to regard a species as a set with a special internal structure, it is preferable to regard a species as an individual precisely to emphasize this internal structure. It is necessary to recognize, moreover, that two organisms that are part of a single entity with respect to one process need not be part of a single entity with respect to another process. Furthermore, choosing to regard two entities (with respect to one process) as conspecific is not (...) to deny that there are two entities within this species. Thus, the systematist need not propose formal names for every entity he discovers, but the names he proposes ought to be as faithful to the relationship among the entities as is possible. (shrink)

Bruce Holsinger identifies and explains an affinity for medievalism and medieval studies among the leading figures of critical theory.

Aristotle attaches particular significance to the homonymy of many central concepts in philosophy and science: that is, to the diversity of ways of being common to a single general concept. His preoccupation with homonymy influences his approach to almost every subject that he considers, and it clearly structures the philosophical methodology that he employs both when criticizing others and when advancing his own positive theories. Where there is homonymy there is multiplicity: Aristotle aims to find the order within this multiplicity, (...) and believes that doing so is crucial to scientific inquiry and philosophical progress.Christopher Shields investigates and evaluates Aristotle's approach to questions about homonymy, characterizing the metaphysical and semantic commitments necessary to establish the homonymy of a given concept. Then, in a series of case-studies, Shields examines in detail some of Aristotle's principal applications of homonymy--to the body, sameness and oneness, life, goodness, and being. Shields's aim is not only to give a fuller understanding of Aristotle's methodology and to illuminate his specific doctrines in a variety of areas, but to show that this methodology remains fruitful today. (shrink)

Christopher Hookway presents a series of studies of themes from the work of the great American philosopher and pragmatist, Charles S. Peirce (1839-1913). These themes center on the question of how we are to investigate the world rationally. Hookway shows how Peirce's ideas about this continue to play an important role in contemporary philosophy.

Moral error theories are often rejected by appeal to ‘companions in guilt’ arguments. The most popular form of companions in guilt argument takes epistemic reasons for belief as a ‘companion’ and proceeds by analogy. I show that this strategy fails. I claim that the companions in guilt theorist must understand epistemic reasons as evidential support relations if her argument is to be dialectically effective. I then present a dilemma. Either epistemic reasons are evidential support relations or they are not. If (...) they are not, then the companions in guilt argument fails. If they are, then a reduction of epistemic reasons to evidential support relations becomes available and, consequently, epistemic reasons cease to be a viable ‘companion’ for moral reasons. I recommend this structure of argument over existing strategies within the literature and defend my claims against recent objections from companions in guilt theorists. (shrink)

"Throughout history, some books have changed the world. They have transformed the way we see ourselves - and each other. They have inspired debate, dissent, war and revolution. They have enlightened, outraged, provoked and comforted. They have enriched lives - and destroyed them. Now Penguin brings you the works of the great thinkers, pioneers, radicals and visionaries whose ideas shook civilization and helped make us who we are. Plato's retelling of the discourses between Socrates and his friends on such subjects (...) as love and desire, truth and illusion, spiritual transcendence and the qualities of a good ruler, profoundly affected the ways in which we view human relationships, society and leadership - and shaped the whole tradition of Western philosophy."--Publisher's website. (shrink)

Plato's Utopia Recast is an illuminating reappraisal of Plato's later works, which reveals radical changes in his ethical and political theory. Christopher Bobonich examines later dialogues, with a special emphasis upon the Laws, and argues that in these late works, Plato both rethinks and revises the basic ethical and poltical positions that he held in his better-known earlier works, such as the Republic. This book will change our understanding of Plato. His controversial moral and political theory, so influential in (...) Western thought, will henceforth be seen in a new light. (shrink)

DMet 10: Prime matter is the origin of all quantities. Hence it is the origin of every dimension of continuous quantity whatever. ...

In apparent motion experiments, participants are presented with what is in fact a succession of two brief stationary stimuli at two different locations, but they report an impression of movement. Philosophers have recently debated whether apparent motion provides evidence in favour of a particular account of the nature of temporal experience. I argue that the existing discussion in this area is premised on a mistaken view of the phenomenology of apparent motion and, as a result, the space of possible philosophical (...) positions has not yet been fully explored. In particular, I argue that the existence of apparent motion is compatible with an account of the nature of temporal experience that involves a version of direct realism. In doing so, I also argue against two other claims often made about apparent motion, viz. that apparent motion is the psychological phenomenon that underlies motion experience in the cinema, and that apparent motion is subjectively indistinguishable from real motion. (shrink)

The psychological writing of Jung and the post-Jungians is all too often ignored as anachronistic, archaic and mystic. In Jung and the Postmodern, Christopher Hauke challenges this, arguing that Jungian psychology is more relevant now than ever before - not only can it be a response to modernity, but it can offer a critique of modernity and Enlightenment values which brings it in line with the postmodern critique of contemporary culture. After introducing Jungians to postmodern themes in Jameson, Baudrillard, (...) Jencks and Foucault, the author introduces postmodernists to Jung's cultural critique and post-Jungian discussions of representation, individuation, consciousness, and the alternatives to Enlightenment rationality. He also takes a totally fresh approach to topics such as hysteria and the body, Jung and Nietzsche, architecture and affect, Princess Diana and the 'death' of the subject, postmodern science and synchronicity, and to psychosis and alternative 'rationalities'. Jung and the Postmodern is vital reading for everyone interested in contemporary culture, not only Jungians and other psychotherapists who want to explore the social relevance of their discipline, but anyone who shares a assionate concern for where we are heading in postmodern times. (shrink)

What is required for an individual to entertain a singular thought about an object they have encountered before but that is currently no longer within their perceptual range? More specifically, does the individual have to think about the object as having been encountered in the past? I consider this question against the background of the assumption that non-human animals are cognitively ‘stuck in the present’. Does this mean that, for them, ‘out of sight is out of mind’, as, e.g., Schopenhauer (...) seems to have thought? I suggest an alternative answer, also drawing on some empirical work on animal cognition. (shrink)

The paper argues that an account of understanding should take the form of a Carnapian explication and acknowledge that understanding comes in degrees. An explication of objectual understanding is defended, which helps to make sense of the cognitive achievements and goals of science. The explication combines a necessary condition with three evaluative dimensions: An epistemic agent understands a subject matter by means of a theory only if the agent commits herself sufficiently to the theory of the subject matter, and to (...) the degree that the agent grasps the theory (i.e., is able to make use of it), the theory answers to the facts and the agent’s commitment to the theory is justified. The threshold for outright attributions of understanding is determined contextually. The explication has descriptive as well as normative facets and allows for the possibility of understanding by means of non-explanatory (e.g., purely classificatory) theories. (shrink)

This introduction to the philosophy of the environment examines current debates on how we should think about the natural world and our place within it. The subject is examined from a determinedly analytic philosophical perspective, focusing on questions of value, but taking in attendant issues in epistemology and metaphysics as well. The book begins by considering the nature, extent and origin of the environmental problems with which we need to be concerned. Chapters go on to consider familiar strategies for dealing (...) with environmental problems, and then consider what sort of things are of direct moral concern, examining in turn at animals, non-sentient life-forms, natural but non-living things and deep ecology. The final part of the book investigates notions of value, natural beauty and the place of human beings in the scheme of things. (shrink)

In this detailed study, Christopher Norris defends the kinds of arguments advanced by the early realist, Hilary Putnam. Norris makes a point of placing Putnam's work in a wider philosophical context, and relating it to various current debates in epistemology and philosophy of science. Much like Putnam, Norris is willing to take full account of opposed viewpoints while maintaining a vigorously argued commitment to the values of debate and enquiry.

This essay adds a theological voice to the current debate over the legacy of Gilles Deleuze. It discusses Peter Hallward's charge that Deleuze is best read as a mystical, theophanic philosopher who values creativity to the detriment of real creatures. It argues that while Hallward is right to discern a flight from bodies, relations, and politics in Deleuze, this is due not to Deleuze's contemplative mysticism, but rather to his strident rejection of any transcendence. The essay then draws upon Thomas (...) Merton in order to argue that only a fully contemplative engagement with transcendence allows us to save the sort of radical becoming that Deleuze sought but couldn't achieve. (shrink)

Introduction : war, politics, democracy -- Democratic security -- Citizens and soldiers : the difference uniforms make -- A modest case for symmetry : are soldiers morally equal? -- Leaders and the gambles of war : against political luck -- War, democracy, and sSecrecy : secret law -- Must a democracy be ruthless? : torture and existential politics -- Humanitarian intervention and the new democratic holy wars -- Drones and democracy -- Democracy and the death of norms -- Democratic states (...) in victory : vae victis? -- Looking backward : democratic transitions and the choice of justice. (shrink)

The paper argues that an account of understanding should take the form of a Carnapian explication and acknowledge that understanding comes in degrees. An explication of objectual understanding is defended, which helps to make sense of the cognitive achievements and goals of science. The explication combines a necessary condition with three evaluative dimensions: an epistemic agent understands a subject matter by means of a theory only if the agent commits herself sufficiently to the theory of the subject matter, and to (...) the degree that the agent grasps the theory (i.e., is able to make use of it), the theory answers to the facts and the agent’s commitment to the theory is justified. The threshold for outright attributions of understanding is determined contextually. The explication has descriptive as well as normative facets and allows for the possibility of understanding by means of non-explanatory (e.g., purely classificatory) theories. (shrink)

Recognizing that truth is socially constructed or that knowledge and power are related is hardly a novelty in the social sciences. In the twenty-first century, however, there appears to be a renewed concern regarding people’s relationship with the truth and the propensity for certain actors to undermine it. Organizations are highly implicated in this, given their central roles in knowledge management and production and their attempts to learn, although the entanglement of these epistemological issues with business ethics has not been (...) engaged as explicitly as it might be. Drawing on work from a virtue epistemology perspective, this paper outlines the idea of a set of epistemic vices permeating organizations, along with examples of unethical epistemic conduct by organizational actors. While existing organizational research has examined various epistemic virtues that make people and organizations effective and responsible epistemic agents, much less is known about the epistemic vices that make them ineffective and irresponsible ones. Accordingly, this paper introduces vice epistemology, a nascent but growing subfield of virtue epistemology which, to the best of our knowledge, has yet to be explicitly developed in terms of business ethics. The paper concludes by outlining a business ethics research agenda on epistemic vice, with implications for responding to epistemic vices and their illegitimacy in practice. (shrink)

Since 2023, the UK government's response to the “migrant crisis” has revolved around two controversial flagship policies: the deportation of asylum seekers to Rwanda, and the detention of migrants aboard a giant barge. In this short article, I examine the colonial and gendered dimensions of the two policies, finding them to be examples of the coloniality of gender. What this indicates, I suggest, is that the purpose of these policies is not merely to deter potential migrants—particularly LGBTQIA+ migrants—but also to (...) create a political narrative that allows the Conservative Party to garner right-wing votes by participating in high-profile culture wars; namely, the debate over transgender rights and the debate over how the UK should reckon with its imperial past. (shrink)

Christopher Hookway presents a series of essays on the work of Charles Sanders Peirce (1839-1913), the 'founder of pragmatism' and one of the most important and original American philosophers.

Schopenhauer is considered to be the most readable of German philosophers. This book gives a succinct explanation of his metaphysical system, concentrating on the original aspects of his thought, which inspired many artists and thinkers including Nietzsche, Wagner, Freud, and Wittgenstein. Schopenhauer's central notion is that of the will--a blind, irrational force that he uses to interpret both the human mind and the whole of nature. Seeing human behavior as that of a natural organism governed by the will to life, (...) Schopenhauer developed radical insights concerning the unconscious and sexuality which influenced both psychologists and philosophers. (shrink)

"These notes are about the process of design: the process of inventing things which display new physical order, organization, form, in response to function." This book, opening with these words, presents an entirely new theory of the process of design. In the first part of the book, Christopher Alexander discusses the process by which a form is adapted to the context of human needs and demands that has called it into being. He shows that such an adaptive process will (...) be successful only if it proceeds piecemeal instead of all at once. It is for this reason that forms from traditional un-self-conscious cultures, molded not by designers but by the slow pattern of changes within tradition, are so beautifully organized and adapted. When the designer, in our own self-conscious culture, is called on to create a form that is adapted to its context he is unsuccessful, because the preconceived categories out of which he builds his picture of the problem do not correspond to the inherent components of the problem, and therefore lead only to the arbitrariness, willfulness, and lack of understanding which plague the design of modern buildings and modern cities. In the second part, Mr. Alexander presents a method by which the designer may bring his full creative imagination into play, and yet avoid the traps of irrelevant preconception. He shows that, whenever a problem is stated, it is possible to ignore existing concepts and to create new concepts, out of the structure of the problem itself, which do correspond correctly to what he calls the subsystems of the adaptive process. By treating each of these subsystems as a separate subproblem, the designer can translate the new concepts into form. The form, because of the process, will be well-adapted to its context, non-arbitrary, and correct. The mathematics underlying this method, based mainly on set theory, is fully developed in a long appendix. Another appendix demonstrates the application of the method to the design of an Indian village. (shrink)

Quelle est la relation de l'esprit au temps? Comment s'articulent les concepts de temps et d'histoire? De quelle facon l'idee d'historicite se laisse-t-elle caracteriser? Telles sont les questions que cet ouvrage se propose d'adresser a la philosophie de Hegel. Alors que les essais de jeunesse (1796-1802) definissent le temps de maniere negative en l'identifiant au destin, puis a une marque de finitude que la raison doit abolir, les projets de systemes d'Iena constituent un tournant dans la recherche de Hegel, qui (...) fait a cette epoque une decouverte decisive: celle de la nature eminemment dialectique du temps. L'analyse de la dialecticite du temps met en evidence les multiples facettes de ce concept, et explique comment l'esprit peut se reconcilier avec le temps dans sa figure proprement historique. Les lecons d'Iena saisissent la future philosophie de l'histoire dans sa possibilite, a la lumiere de ce qu'il convient d'appeler, depuis Hegel, l' historicite. (shrink)