Historical demographic research shows that the factors influencing mortality risk are labile across time and space. This is particularly true for datasets that span societal transitions. Here, we seek to understand how marriage, migration, and the local economy influenced mortality dynamics in a rapidly changing environment characterized by high in-migration and male-biased sex ratios. Mortality records were extracted from a compendium of historical vital records for the Baja California peninsula (Mexico). Our sample consists of 1,201 mortality records spanning AD 1835–1900. (...) Findings from Cox proportional hazard models indicate that (1) marriage was associated with a protective effect for both sexes; (2) residing in a mining town was associated with higher mortality for men, but not women; (3) migration was associated with decreased mortality risk for women, but not men; and (4) the risk of mortality increased in the face of infectious disease, but decreased over time. Despite the early initiation of reproduction for women, marriage had a protective effect, likely because marriage linked women to resources. Although mining boomtowns were associated with elevated risk factors generally, only men experienced greater mortality risk, likely due to dangerous working conditions that women did not experience. Last, female, but not male, migrants experienced greater longevity, possibly because exposure to harsh labor conditions eroded the protective effect of selection bias for men. Together, these results shed light on an understudied historical population and broaden our understanding of demographic dynamics in preindustrial settings. (shrink)

The experience machine poses the most important problem for hedonist theories of well-being. I argue that desire satisfactionism about well-being faces a similar problem: the desire machine. Upon entering this machine, your desires are altered through some minor neurosurgery. In particular, the machine causes you to desire everything that actually happens. The experience machine constructs a simulated world that matches your preexisting desires. The desire machine reconstructs your conative state to match the preexisting world. Desire satisfactionism recommends entering the desire (...) machine because you will then have more satisfied desires, but this seems wrong. -/- In this paper, I consider how desire satisfactionists might avoid the result that entering the desire machine increases one’s well-being. First, I further motivate why this problem arises. Second, I consider coherence-based norms of rational desire change. Finally, I argue that introducing a substantive account of fitting desire is the only plausible solution, but that this response requires abandoning pure subjectivism about well-being. (shrink)

Valuemetrics is an elaboration of Robert S. Hartman's innovative development in the application of an abstract system to the study of ethical problems. The system used for this purpose is a branch of logic called set theory. Set theory fulfills this role because goodness, the fundamental phenomenon of ethics, is defined axiomatically in terms of sets. The similarity of structure between certain elements of set theory and the various types and degrees of goodness makes mathematical accounting of goodness phenomena possible. (...) In the valuemetrics context, value judgments are considered as an assessment of the goodness of something. Therefore, the mathematical system for the accounting of goodness serves as a tool for objectively making many kinds of value judgments and possible attendant ethical decisions. One of the results of this conception, attributable to Hartman, is the birth of the science of ethics. The first half of the book elucidates the theory, terminology, and mathematical system used in valuemetrics, known as Hartmanean algebra. The second half is devoted to the application of this system to the measurement and development of a person's value vision, and the solution of various problems in ethics using the case study technique. Hartmanean algebra will resolve several types of problems such as the determination of right and wrong, good and bad; determining how to redress and amend instances of wrongs and badness; and how to determine when, if ever, wrongs and badness are justified. (shrink)

The God of the Machine presents an original theory of history and a bold defense of individualism as the source of moral and political progress.

Abstract: The topic for this paper is the phenomenon of apparent value incommensurability—two goods are apparently incommensurable when it appears that neither is better than the other nor are they equally good. I shall consider three theories of this phenomenon. Indeterminists like Broome (1997) hold that the phenomenon is due to vagueness: when two goods appear to be incommensurable, this owes to the fact that “better than” is vague. Incommensurabilists like Chang (2002) hold that some goods appear to be incommensurable (...) because they genuinely are, because it is determinately the case than neither is better than the other, nor are they equally good. I defend epistemicism, the view that the appearance of value incommensurability is due only to our ignorance of how goods compare. In reality, all goods are commensurable. I offer two arguments for epistemicism and against other views. First, epistemicists are committed to less unexplained axiological structure than are non-epistemicists, who must explain the extra structure that they posit. Second, only epistemicists have an adequate explanation of some facts about the scope of apparent incommensurability. Finally, I identify a class of putative counterexamples to the epistemicist’s analysis, and argue that these counterexamples do not succeed. If my arguments are sound, then, we have very good reason to think that for any two things that are good, either one is (determinately) better than the other, or they are (determinately) equally good. (shrink)

Alfred North Whitehead has never gone out of print, but for a time he was decidedly out of fashion in the English-speaking world. In a splendid work that serves as both introduction and erudite commentary, Isabelle Stengersâe"one of todayâe(tm)s leading philosophers of scienceâe"goes straight to the beating heart of Whiteheadâe(tm)s thought. The product of thirty yearsâe(tm) engagement with the mathematician-philosopherâe(tm)s entire canon, this volume establishes Whitehead as a daring thinker on par with Gilles Deleuze, Felix Guattari, and Michel Foucault. (...) Reading the texts in broadly chronological order while highlighting major works, Stengers deftly unpacks Whiteheadâe(tm)s often complicated language, explaining the seismic shifts in his thinking and showing how he called into question all that philosophers had considered settled after Descartes and Kant. She demonstrates that the implications of Whiteheadâe(tm)s philosophical theories and specialized knowledge of the various sciences come yoked with his innovative, revisionist take on God. Whiteheadâe(tm)s God exists within a specific epistemological realm created by a radically complex and often highly mathematical language. âeoeTo think with Whitehead today,âe Stengers writes, âeoemeans to sign on in advance to an adventure that will leave none of the terms we normally use as they were.âe. (shrink)

New paradigms in the psychology of reasoning have included a consideration for general contextual factors that may impact on the reasoning process, including individuals’ goals and motivations. We suggest that emotions are one such important contextual factor that influences reasoning. The classic literature on thinking and reasoning has typically ignored the possible influence of emotion, except to consider it a source of disruption. We review findings from studies where participants were asked to reason about personally relevant emotional experiences such as (...) sexual abuse, war, and terrorist attacks. While some findings are consistent with the view that incidental emotions have a deleterious effect on reasoning, a number of findings also suggest a beneficial impact of emotion. For instance, veterans reasoned more logically about combat-related syllogisms than structurally identical syllogisms with neutral contents; victims of sexual abuse reporting more negative emotions following the events also reasoned more logically on abuse-related contents, relative to neutral contents. This may be associated with integral emotions, when the affective reaction is relevant to the semantic contents reasoned about. We propose that the positive impact of integral emotions on reasoning can be explained by increased utility of problem content and increased utility of reasoning. (shrink)

This book explores Walter Benjamin, Siegfried Kracauer and Alexander Kluge's analyses of the role that a rejuvenation in the capacity for imagination can play in encouraging us to reconceive the possibilities of the past, the present, and the future outside of the parameters of the status quo. The concept of imagination to which the title of the book refers is not a strictly defined, stable concept, but rather a term which is employed to refer to a capacity that facilitates both (...) an active, creative relationship to one's environment, and a process of mediation between the outside world and one's own experiences and memories. Through a detailed analysis of their engagements with subjects that span a broad range of historical and thematic contexts (including topics as diverse as literature, children's play, film, photography, history, and television) the book charts the extent to which the concept of imagination plays a central role in Benjamin, Kracauer, and Kluge's explorations of a mode of perception and experience which could serve as a catalyst for the creation and sustenance of a desire for a different kind of future. (shrink)

The twentieth century saw the rise of hermeneutics, the philosophical interpretation of texts, and eventually the application of its insights to metaphorical “texts” such as individual and group identities. It also saw the rise of modern environmentalism, which evolved through various stages in which it came to realize that many of its key concerns—“wilderness” and “nature” among them—are contested territory that are viewed differently by different people. Understanding nature requires science and ecology to be sure, but it also requires a (...) sensitivity to history, culture, and narrative. Thus, understanding nature is a fundamentally hermeneutic task. Interpreting Nature brings together leading voices at the intersection of these two increasingly important philosophical discussions: philosophical hermeneutics and environmental philosophy. The resulting field, environmental hermeneutics, provides the center of gravity for a collection of essays that grapple with one of the most compelling issues of our time: how do humans relate to nature? Adopting a broad and inclusive view of “the environment, Interpreting Nature takes up restoration and preservation, natural and built environments, the social construction of nature and nature as it imposes itself beyond our categories, and much more. The rich diversity of contributions illustrates the remarkable fecundity of hermeneutic resources applied to environmental issues. Taken together, the various contributions to this collection mark the arrival of environmental hermeneutics as a distinct field of study. (shrink)

Biobanks correspond to different situations: research and technological development, medical diagnosis or therapeutic activities. Their status is not clearly defined. We aimed to investigate human biobanking in Europe, particularly in relation to organisational, economic and ethical issues in various national contexts. Data from a survey in six EU countries were collected as part of a European Research Project examining human and non-human biobanking. A total of 147 institutions concerned with biobanking of human samples and data were investigated by questionnaires and (...) interviews. Most institutions surveyed belong to the public or private non-profit-making sectors, which have a key role in biobanking. This activity is increasing in all countries because few samples are discarded and genetic research is proliferating. Collections vary in size, many being small and only a few very large. Their purpose is often research, or research and healthcare, mostly in the context of disease studies. A specific budget is very rarely allocated to biobanking and costs are not often evaluated. Samples are usually provided free of charge and gifts and exchanges are the common rule. Good practice guidelines are generally followed and quality controls are performed but quality procedures are not always clearly explained. Associated data are usually computerised. Biobankers generally favour centralisation of data rather than of samples. Legal and ethical harmonisation within Europe is considered likely to facilitate international collaboration. We propose a series of recommendations and suggestions arising from the EUROGENBANK project. (shrink)

Modern environmentalism has come to realize that many of its key concerns "wilderness" and "nature" among them are contested territory, viewed differently by different people. Understanding nature requires science and ecology, to be sure, but it also requires a sensitivity tom, history, culture, and narrative. Thus, understanding nature is a fundamentally hermeneutic task.

How can a collective pay attention virtuously? Imagine a group of scientists. It matters what topics they pay attention to, that is, which topics they draw to the foreground and take to be relevant, and which they leave in the background. It also matters which aspects of an investigated phenomenon they foreground, and which aspects they leave unnoticed in the background. If we want to understand not only how individuals pay attention of this kind virtuously, but also collectives, we first (...) need a framework to understand virtuous collective agency. A result of this article will be that virtuous collective action depends on the collective being institutionalized. At the same time, we have to think of the constituents of the collective in terms of practical identities (as opposed to individuals). This is what enables us to understand how a collective can acquire the stability required for virtue, and how we don’t end up with a summative account of group virtue, respectively. It will be argued that collectives only have the required stability in their actions when their commitments are habitualized in the form of institutionalized procedures. An Aristotelian understanding of virtue distinguishes between commitment, inclination, and action. Only when a subject’s inclination is fully lined up with her commitment, do we arrive at the required stability (of character) for virtuous action. In the case of individuals, to build up an appropriate inclination consists in an inscribing of the commitment into the feelings and body of the subject. If a commitment is fully ‘embodied’ in this sense, it has formed the individual’s inclination accordingly. How can one make sense of this in the case of collective subjects? This article tries to show that for collectives, the embodiment of commitment (the forming of the fitting inclinations) consists in creating policies, procedures, and rules that stabilize the acting according to the commitment, irrespective of the motivation of each individual involved in the collective. Hence, embodiment of commitment, in the case of collectives, is institutionalization. The article then explores what this requirement of institutionalization means for collective attention. The illustration will draw on a distinction between focused and open-minded attention. It will be shown that for either case – focused and open-minded – in order for a collective to pay attention virtuously, it needs to have its commitments institutionalized. (shrink)

Anselm’s Proslogion argument is fascinating, important, and notoriously difficult. Many introductions to the argument are either as difficult as the original (such as those that use modal concepts to explain it) or are unfaithful to it. This paper presents an accessible introduction, faithful to the original, which breaks the argument down into four basic components: “That-Than-Which-a-Greater Cannot-be-Conceived,” “From Conceptual Existence to Real Existence,” “From Real Existence to Necessary Existence,” and “‘That-Than-Which-a-Greater Cannot-be-Conceived’ as God.”.

Using a new model focused on four core capacities-intellectual complexity, social location, empathetic accountability, and motivated action--Teaching Civic Engagement explores the significance of religious studies in fostering a vibrant, just, and democratic civic order.In the first section of the book, contributors detail this theoretical model and offer an initial application to the sources and methods that already define much teaching in the disciplines of religious studies and theology. A second section offers chapters focused on specific strategies for teaching civic engagement (...) in religion classrooms, including traditional textual studies, reflective writing, community-based learning, field trips, media analysis, ethnographic methods, direct community engagement and a reflective practice of "ascetic withdrawal." The final section of the volume explores theoretical issues, including the delimitation of the "civic" as a category, connections between local and global in the civic project, the question of political advocacy in the classroom, and the role of normative commitments.Collectively these chapters illustrate the real possibility of connecting the scholarly study of religion with the societies in which we, our students, and our institutions exist. The contributing authors model new ways of engaging questions of civic belonging and social activism in the religion classroom, belying the stereotype of the ivory tower intellectual. (shrink)

This article examines the changing scope and method of ecumenical public theology from the World Missionary Conference of 1910 until the present. Most changes were made in response to the changing ideological and political contexts. The collapse of liberalism and the social gospel was followed by a type of confessional ethics which arose directly out of the German Church Struggle. In opposition to this there emerged a realist ecumenical social ethics, much indebted to Reinhold Niebuhr, and of Ronald Preston. This (...) type of public theology and its distinctive ‘middle axiom’ method are examined and contrasted with the more recent public theologies which were influenced by liberation theology and grassroots movements. It is suggested that the ending of the Cold War and the fundamental changes that have taken place since September 11 2001 present a radically new kind of challenge to public theology. (shrink)

This paper argues that throughout the Cold War, the Colombian Left focused on building local power in the countryside, and abandoned the burgeoning urban working class, much of it informal, unwaged and unorganised, to the Right. Yet at every turn, landlords linked to local and regional political machines and military and police officials blocked or reversed reforms designed to modernise the countryside, as government-subsidised agro-industrial development replaced smallholding. Then, in successive conjunctures, landlords and their allies, including cocaine exporters from whom (...) they were increasingly inseparable after 1985, augmented their political power through dynamic counterinsurgent paramilitary movements based in provincial cities and towns. This made democracy impossible, led to a new feudalism characterised by parcellised sovereignties, and upheld, into the twenty-first century, the semi-authoritarian parliamentary system that has ruled Colombia since the 1880s. (shrink)

Participation of the Public in Science: Towards a New Kind of Scientific Practice Participation of the public in science has been the object of an increasing number of social and political philosophical studies, but there is still hardly any epistemological study of the topic. While it has been objected that involvement of the public is a threat to the integrity of science, the apparent indifference of philosophers of science seems to testify to its lack of relevance to conceptions of scientific (...) activity. I argue both that it is not a threat to science and that it is relevant to philosophy of science by showing that it constitutes a new kind of epistemic practice. Two main objections to the idea that the involvement of non-scientists, with their situated perspective and contextual values, can form an epistemic practice will be addressed: the first bears on the epistemic potentialities of the cooperation between scientist and non-scientists; the second on the possibility that this cooperation takes the form of a practice. (shrink)

This book promotes the research of present-day women working in ancient and medieval philosophy, with more than 60 women having contributed in some way to the volume in a fruitful collaboration. It contains 22 papers organized into ten distinct parts spanning the sixth century BCE to the fifteenth century CE. Each part has the same structure: it features, first, a paper which sets up the discussion, and then, one or two responses that open new perspectives and engage in further reflections. (...) Our authors’ contributions address pivotal moments and players in the history of philosophy: women philosophers in antiquity, Cleobulina of Rhodes, Plato, Lucretius, Bardaisan of Edessa, Alexander of Aphrodisias, Plotinus, Porphyry, Peter Abelard, Robert Kilwardby, William Ockham, John Buridan, and Isotta Nogarola. The result is a thought-provoking collection of papers that will be of interest to historians of philosophy from all horizons. Far from being an isolated effort, this book is a contribution to the ever-growing number of initiatives which endeavour to showcase the work of women in philosophy. (shrink)

This memorial to Latour is not an appraisal of his fifty-year research career but the report of a traveling companion with a story to share about the apparent lack of continuity, the sudden, unapologetic, unprincipled changes of position, with which he surprised or scandalized his colleagues and readers. In the first place, was he a sociologist, an anthropologist, a philosopher? Though he did not make lasting commitments of that kind, he did make deeper ones that did not change—above all, never (...) to explain anything in terms of something more general and, thus, never to accept the position of judge. To follow Latour's problematic changes—sometimes referred to as his “versatility”—demands that we follow the changes of the very terms of the problems that his basic commitment bound him to confront. From the 1980s, when his work dealt with technoscientific progress, to the years of his growing concern with political ecology, and finally to his recognition of the oncoming climate chaos, dizzying leaps were entailed by his resistance to the temptation of judging. Involved in, but never the cause of, various of his leaps, Stengers describes her friend as responding, perforce, to changing times, rather than as behaving like a theorist thinking mainly of his image, reputation, and career. (shrink)

The article develops and extends the theory of Glenn Kessler (Frege, Mill and the foundations of arithmetic, Journal of Philosophy 77, 1980) that a (cardinal) number is a relation between a heap and a unit-making property that structures the heap. For example, the relation between some swan body mass and "being a swan on the lake" could be 4.

Le scepticisme de Montaigne -- Perturbations dans le genre -- Bouleversement des catégories du masculin et du féminin dans "Par divers moyens on arrive à pareille fin" -- L'identité en question -- L'homme insoluble -- Les Indiennes, les Indiens et nous -- Le sexe indécis -- Renversement -- Critique sceptique de la rhétorique adressée aux femmes -- Féminité et savoir du corps -- Parodie de la discipline conjugale -- Au sujet de la femme insatiable -- Déplacement et/ou réhabilitation inattendue -- (...) Malheur et bonheur du mariage ou la vie selon son mouvement -- Solitude ou mariage -- Grandeur de la relation conjugale -- Examen sceptique de la gynécocratie -- Satire du patriarcat -- Abandon et transmission du pouvoir -- Restauration de la légitimité du gouvernement féminin -- Réduction à l'absurde -- Réquisitoire contre la chasse aux sorcières -- Vanité de la recherche des causes -- Justice sceptique et clémence -- Vénus, les boiteux et les boiteuses -- Apologie paradoxale -- L'amour de préférence à la guerre -- Trivialité et danger de l'amour -- Éloge de l'amour -- Dernières accolades -- Construction d'une communauté autre -- Un lectorat féminin estimé -- Les femmes dédicataires dans les Essais -- Marie de Gournay, une philosophe féministe autonome, mais fidèle. (shrink)

La technique et la civilisation qu'elle commande sont, à notre époque, un important sujet de réflexion. Depuis quelques années, les sections techniques de l'enseignement du second degré, et des études supérieures, ont, à leur programme, quelques notions de philosophie. Cette mesure répond à une nécessité culturelle. Plus encore, elle satisfait un besoin et un droit des jeunes techniciens. Nul n'échappe aux grandes interrogations concernant la vérité et la certitude, la valeur et le bien, le droit et la justice, l'homme et (...) sa destinée, que la philosophie pose et éclaire. Cet ouvrage se limite à l'essentiel, c'est-à-dire aux questions concernant la connaissance, l'activité de l'homme, l'homme en société et la religion. Un manuel d'initiation simple et accessible pour les élèves, les étudiants mais aussi tous ceux qui, déjà engagés dans la vie professionnelle, souhaitent compléter leur formation philosophique. (shrink)

How exactly does logic work? What makes some arguments valid and others not? What does a faithful use of logic look like? In this introduction to logic, philosopher Forrest Baird considers the basic building blocks of human reason, including types of arguments, fallacies, syllogisms, symbols, and proofs, all of which are demonstrated with exercises for students throughout.

Part One of this paper is a case against classical mereology and for Heyting mereology. This case proceeds by first undermining the appeal of classical mereology and then showing how it fails to cohere with our intuitions about a measure of quantity. Part Two shows how Heyting mereology provides an account of sets and classes without resort to any nonmereological primitive.

Depuis qu'elles existent, les sciences dites exactes se prétendent différentes des autres savoirs. Comment comprendre cette prétention? Faut-il, à la manière des épistémologues anglo-saxons ou de Karl Popper, tenter d'identifier les critères qui la justifient? Peut-on, suivant le modèle nouveau des études sociales des sciences, y voir une simple croyance? Ce livre propose un dépassement fructueux de l'opposition, apparemment irréconciliable, entre ces deux approches des sciences. Et si la tension entre objectivité scientifique et croyance était justement constitutive des sciences, enjeu (...) des pratiques inventées et réinventées par les scientifiques? Réussir à parler des sciences avec humour, sans en faire un objet de vénération, ni de dénonciation, en restant au plus proche de la passion des scientifiques, tel est ici le pari d'Isabelle Stengers. Mais ce livre ne se limite pas à un discours sur les sciences. Il s'agit bien plutôt de prolonger l'histoire de leur invention. Comment comprendre les liens multiples entre la science et les pouvoirs qui la mobilisent aujourd'hui? Comment concevoir les rapports entre science, expertise et démocratie? La nouveauté de L'invention des sciences modernes est de faire de ces différents problèmes intellectuels, pratiques et politiques les enjeux du processus par où pourrait s'inventer et se renouveler l'identité même des sciences. (shrink)

A book of readings in Western intellectual history focusing on the role of reason in human action. Contents:^ Plato: Myth of the Cave; Plato: ^IThe Four Virtues; Aristotle: Knowledge of Causes; Aristotle: The Types of Governments; Epicurus: Epicureanism; Epictetus: Stoicism; St. Augustine: The Platonist; St. Augustine: The Nature of Sources of Evil; St. Thomas Aquinas: The Four Laws; St. Thomas Aquinas: The Nature of the Soul; Pico: The Oration on the Dignity of Man; John Calvin: Reason, Sin and Illumination; St. (...) Teresa of Avila: Interior Castle; Rene Descartes: Pens,s ; Thomas Hobbes: The State of Nature; John Locke: The State of Nature; Alexander Pope: Essay on Man; David Hume: Impressions and Ideas; Voltaire: Candide; Immanuel Kant: Space and Time; Immanuel Kant: The Good Will; Edmund Burke: Revolution in France; James Madison: The Federal Government; Soren Kierkegaard: Subjective Truth; Fyodor Dostoevsky: The Grand Inquisitor; Karl Marx and Friedrich Engels: Communist Manifesto; Friedrich Nietzsche: The Will to Power; William James: Pragmatism; William James: Philosophical Temperaments; Sigmund Freud: The Ego and the Id; Ludwig Wittgenstein: Later Theory; Jean-Paul Sartre: Existentialism; Carol Gilligan: Women's Place in Man's World; Appendix: Programmed Text on Epistemology. (shrink)

This fascinating anthology of classic philosophical readings provides clear translations of the most important Greek philosophers and some of their Roman followers, key influences on the development of Western civilization.This book begins with the fragmentary statements of the Pre-Socratics, moves through the all-embracing systems of Plato and Aristotle, and culminates in the practical advice of the Hellenistic writers.For anyone interested in owning a collection of clearly translated philosophical works.

Prenant comme point de départ la critique nietzschéenne du christianisme, cet ouvrage montre que la pertinence de celle-ci est conjoncturelle, et non point structurelle. Le Dieu chrétien n'est pas réductible au seul Dieu de la moralité : l'Ancien Testament et le Nouveau Testament attestent de la gratuité de l'amour du Dieu de l'Alliance et du Dieu chrétien. S'inscrivant dans la ligne d'une éthique téléologique, la deuxième partie du livre dégage les grandes lignes de l'éthique aristotélicienne et analyse l'articulation opérée par (...) Paul Ricoeur dans Soi-même comme un autre, entre les moments déontologique et téléologique. Le détour par Thomas d'Aquin permet d'introduire la dimension théologale de l'éthique chrétienne. A partir de concepts élaborés par Paul Ricoeur, la troisième partie articule morale, éthique et théologalité. Loi et désir sont pensés en lien avec la Règle d'or. La revalorisation de l'hétéronomie offre alors une perspective nouvelle pour donner sens à la grâce. Les notions d'attestation-conviction, d'imputabilité, de responsabilité et de reconnaissance permettent ensuite de développer l'identité du sujet éthique chrétien. Enfin, l'éthique est pensée selon une dialectique entre agir et désir d'être qui s'ouvre à la dimension ontologique et qui aboutit à une perspective eschatologique. (shrink)

Christian thought on the resolution of conflicts rests on a strong predisposition against violence and a determination to discourage outbreaks of violence, limit the means used, and bring the conflict to as speedy an end as possible. Less attention has been given to the psychological and social roots of violence, the moments of transition from violence to diplomacy and reconciliation, and alternative ways of conflict resolution. These three areas are explored with special reference to the use of sanctions, the WCC’s (...) Programme to Overcome Violence, the Truth and Reconciliation Commission in South Africa, Gandhian Satyagraha, and the Northern Ireland Peace Process. Such measures should be judged against the same criteria as are used in relation to violence and war. (shrink)

Coletânea de trabalhos de especialistas brasileiros que analisam algumas das obras mais importantes de pensadores marxistas deste século: O espírito da utopia (Bloch), Teoria do agir comunicativo (Habermas), Dialética negativa (Adorno), História e consciência de classe (Lukács), Contrarrevolução e revolta (Marcuse), Eduard Fuchs, o colecionador e o historiador (Walter Benjamin), As ideias fora do lugar (Roberto Schwarz), Marx: Lógica e política (Ruy Fausto) e Trabalho e reflexão (José Arthur Giannotti).