This four volume set is dedicated to the work of Emile Durkheim, one of the most important and prolific sociologists in the field, who is commonly cited as a founding father of modern social science. With volumes published between 1975 and 1991, this collection brings together a range of modern critical responses to Durkheim's work across a broad range of topics, including: epistemology, modernism and post-modernism, theories of social order, and the rise and development of modern society. The authors in (...) the collection also draw important comparisons between Durkheim and other seminal sociologists, including Max Weber and Claude Bernard. _For institutional purchases for e-book sets please contact [email protected]. (shrink)

Reissuing works originally published between 1931 and 1990, this set of twenty-four books covers the full range of the philosophy of logic, from introductions to logic, to calculus and mathematical logic, to logic in language and linguistics and logical reasoning in law and ethics. An international array of authors are represented in this comprehensive collection.

Originally published between 1926 and 1928 these volumes discuss sport, leisure activities and the future uses of the countryside as a place for pursuing sports, including hunting. The authors included are Martin S Briggs, C E M Joad, J Leslie Mitchell, and George Sandilands.

Sept. 24, 1901 Chicago Ills. U.S.A.– 6026 Monroe Ave. Chicago University – William R. Harper, President Professor of Astronomy and Mathematics – School of Education Mr. H. Poincaré, Paris France My dear Sir: You have perhaps noticed in Professor André’s book entitled _“Traité d’astronomie stellaire”_ Vol II p. 303 that my discussions of β Lyrae and U Pegasi both seem to point to a concrete confirmation of your excellent work on rotating liquids. I am now curious to see if by (...) computing light curves based upon any of your other theoretical forms—perhaps the apiodal—I may be able to represent the light curves of any other variables. To this end I write to inquire whether you can put into my hands a copy of the paper containing your discussion, or discussions, of your various forms of rotating liquid masses in equilibrium. If you can do so, you will greatly oblige me and help me, perhaps, to accomplish something which may be of interest to you as furnishing tangible proof of the existence in th... (shrink)

Originally published between 1925 and 1931 the volumes in this mini-set cover education, from early years to further education, as well as the role parents and society have in the moral education of children and young people. Among others the authors included are: C E M Joad, W J K Diplock, M Chaning Pearce and J F Roxburgh.

_International Library of the Philosophy of Education _reprints twenty-four distinguished texts published in this field over the last half-century and includes works by authors such as Reginald D. Archambault, Charles Bailey, Robin Barrow, Norman J. Bull, D. E. Cooper, R. F. Dearden, Kieran Egan, D. W. Hamlyn, Paul H. Hirst, Glenn Langford, D. J. O'Connor, T. W. Moore, D. A. Nyberg, R. W. K. Paterson, R. S. Peters, Kenneth A Strike, I. A. Snook, John and Patricia White, and John Wilson. (...) Themes discussed include: Liberal education, moral education, the aims of education, the education of teachers, adult & continuing education and the philosophical analysis of education. _Available now at a special introductory price. This price is applicable until 3 months after publication. For more information, please contact us._. (shrink)

Originally published between 1924 and 1929 discuss the future of psychology and the break-throughs it could provide for modern medicine. Authors included are E N Bennett, H F Carlill,D F Fraser Harris, M Jaeger and C J Patten.

This 20 volume Routledge Revivals collection brings together a selection of groundbreaking Philosophy titles, from the rich and diverse Routledge backlist. With titles published between 1933 and 1991, this is a truly wide-ranging selection, encompassing works by distinguished authors such as: Simone Weil, Hilary Putnam, Franz Brentano, Anthony Kenny, Karl Jaspers and Israel Scheffler. Dealing with everything from the notion of freewill, to concepts of time and space, to theories of morality, this set offers a collection of the best of (...) Routledge publishing in the field of Philosophy from across the Twentieth Century. Please note that all titles have been previously available for sale individually through the Routledge Revivals programme. (shrink)

Neal Wood, Reflections on Political Theory: A Voice of Reason from the Past , x + 178 pp., ?35.00, ISBN 0 333 96880 8. Reviewed by Christopher Brooke. James Connelly, Metaphysics, Method and Politics: The Political Philosophy of R.G. Collingwood , ix + 336 pp., ?25.00/$40.00, ISBN 0 907845 312. Reviewed by Andrew Lockyer. Ekbert Faas, The Genealogy of Aesthetics , xiv + 439 pp., ?47.50, ISBN 0 521 81182 1. Reviewed by John Hope Mason. Christopher Kelly, Rousseau as Author: (...) Consecrating One’s Life to the Truth , ix + 209 pp., ?13.50/$19.00, ISBN 0 226 43024 3 . Reviewed by Timothy O’Hagan. Douglas R. Howland, Translating the West: Language and Political Reason in Nineteenth- Century Japan , xvi + 292 pp., $27.95, ISBN 0 8248 2462 8. Reviewed by Michael Mosher. Articulating America: Fashioning a National Political Culture in Early America, Essays in Honor of J.R. Pole, ed. Rebecca Starr , xi + 276 pp., ?31.00/$40.00, ISBN 0 7425 2076 5. Reviewed by Paul Carrese. Alberto Spektorowski, The Origins of Argentina’s Revolution of the Right , x + 269 pp., $30.00, ISBN 0 268 02011 6. Reviewed by David Rock. Joan Cocks, Passion and Paradox: Intellectuals Confront the National Question , xi + 220 pp., $16.95, ISBN 0 691 07468 2. Reviewed by David Miller. Samuel Pufendorf, Eris Scandica und andere polemische Schriften über das Naturrecht, ed. Fiammetta Palladini, Vol. 5 of Gesammelte Werke, ed. Wilhelm Schmidt-Biggemann , xxi + 489 pp., 14 illustrations, –158.00, ISBN 3 05 003605 2. Reviewed by Michael J. Seidler. Ivan Strenski, Contesting Sacrifice: Religion, Nationalism, and Social Thought in France , ix + 228 pp., $37.50/?26.50, ISBN 0 226 77736 7. Reviewed by Steven C. Hause. (shrink)

López-Escobar, E. G. K. Introduction.--Kueker, D. W. Back-and-forth arguments and infinitary logics.--Green, J. Consistency properties for finite quantifier languages.--Cunningham, E. Chain models.--Gregory, J. On a finiteness condition for infinitary languages.

The modern state claims supreme authority over the lives of all its citizens. Drawing together political philosophy, jurisprudence, and public choice theory, this book forces the reader to reconsider some basic assumptions about the authority of the state. Various popular and influential theories - conventionalism, contractarianism, and communitarianism - are assessed by the author and found to fail. Leslie Green argues that only the consent of the governed can justify the state's claims to authority. While he denies that there (...) is a general obligation to obey the law, he nonetheless rejects philosophical anarchism and defends civility - the willingness to tolerate some imperfection in institutions - as a political virtue. (shrink)

Recipients always perceive texts in a successive and linear way. Often, the recipient’s perception of the text only lasts until the text has fulfilled the expectations the recipient has of it. Being well aware of this, authors build texts based on their goals, aims, or preferences that either meaningfully fulfill the expectations of the recipient - according to the authors’ own knowledge, estimation, or presumptions - or, on the contrary, more or less intentionally violate these expectations. While the fulfillment of (...) expectations results in a certain “comforting” impression on recipients, its violation causes an arousal in them. In this sense, violation of expectations does not only have a negative effect, but it can also have a communicative value. It can be argued that a) the author incorporates stimuli into the text that lead to the violation of the recipient’s expectations and does so with a communicatively functional - also artistic and aesthetic - kind of intent and b) an arousal is a consequence of violating the recipient’s expectations; then if an author’s artistic or aesthetic intention lies in a series of violations of the recipient’s expectations, this can provoke an aesthetic experience which will be caused - among other things - by the arousals themselves induced by the relevant violations. (shrink)

Recipients always perceive texts in a successive and linear way. Often, the recipient’s perception of the text only lasts until the text has fulfilled the expectations the recipient has of it. Being well aware of this, authors build texts based on their goals, aims, or preferences that either meaningfully fulfill the expectations of the recipient - according to the authors’ own knowledge, estimation, or presumptions - or, on the contrary, more or less intentionally violate these expectations. While the fulfillment of (...) expectations results in a certain “comforting” impression on recipients, its violation causes an arousal in them. In this sense, violation of expectations does not only have a negative effect, but it can also have a communicative value. It can be argued that a) the author incorporates stimuli into the text that lead to the violation of the recipient’s expectations and does so with a communicatively functional - also artistic and aesthetic - kind of intent and b) an arousal is a consequence of violating the recipient’s expectations; then if an author’s artistic or aesthetic intention lies in a series of violations of the recipient’s expectations, this can provoke an aesthetic experience which will be caused - among other things - by the arousals themselves induced by the relevant violations. (shrink)

Recipients always perceive texts in a successive and linear way. Often, the recipient’s perception of the text only lasts until the text has fulfilled the expectations the recipient has of it. Being well aware of this, authors build texts based on their goals, aims, or preferences that either meaningfully fulfill the expectations of the recipient - according to the authors’ own knowledge, estimation, or presumptions - or, on the contrary, more or less intentionally violate these expectations. While the fulfillment of (...) expectations results in a certain “comforting” impression on recipients, its violation causes an arousal in them. In this sense, violation of expectations does not only have a negative effect, but it can also have a communicative value. It can be argued that a) the author incorporates stimuli into the text that lead to the violation of the recipient’s expectations and does so with a communicatively functional - also artistic and aesthetic - kind of intent and b) an arousal is a consequence of violating the recipient’s expectations; then if an author’s artistic or aesthetic intention lies in a series of violations of the recipient’s expectations, this can provoke an aesthetic experience which will be caused - among other things - by the arousals themselves induced by the relevant violations. (shrink)

Recipients always perceive texts in a successive and linear way. Often, the recipient’s perception of the text only lasts until the text has fulfilled the expectations the recipient has of it. Being well aware of this, authors build texts based on their goals, aims, or preferences that either meaningfully fulfill the expectations of the recipient - according to the authors’ own knowledge, estimation, or presumptions - or, on the contrary, more or less intentionally violate these expectations. While the fulfillment of (...) expectations results in a certain “comforting” impression on recipients, its violation causes an arousal in them. In this sense, violation of expectations does not only have a negative effect, but it can also have a communicative value. It can be argued that a) the author incorporates stimuli into the text that lead to the violation of the recipient’s expectations and does so with a communicatively functional - also artistic and aesthetic - kind of intent and b) an arousal is a consequence of violating the recipient’s expectations; then if an author’s artistic or aesthetic intention lies in a series of violations of the recipient’s expectations, this can provoke an aesthetic experience which will be caused - among other things - by the arousals themselves induced by the relevant violations. (shrink)

This paper explores the respective legitimacy or illegitimacy of medical authority over nursing work. The analysis makes use of Joseph Raz’s ideas concerning the nature of authority. Various scenarios are considered which lend themselves to differing interpretations, and the conclusion reached is that acting in accordance with legitimate medical authority enhances rather than compromises the nurse’s professional integrity. Difficulties, however, may lie in disentangling legitimate from illegitimate attempts to control nursing work.

This paper is intended to be a summary of the author's views on the relationship between law and morality worked out over the past three decades in jurisprudence. The paper preliminarily clarifies the matter by isolating some lines of cleavage separating different questions askable about this relationship. With this done, the author argues for two theses. One, that judges are obligated to use morality in their decisions in particular cases; and two, that the morality judges are obligated to use in (...) their judicial reasonings, is best seen as the natural lawyer sees it, namely, as being part of the law that obligates judges in their role as judges. The author not only believes these theses to be true; he also thinks that these theses are practically important, in that their acceptance by judges makes for better judging. (shrink)

The negative impacts of social media have given rise to philosophical questions around whether social media companies have the authority to regulate user-generated content on their platforms. The most popular justification for that authority is to appeal to private ownership rights. Social media companies own their platforms, and their ownership comes with various rights that ground their authority to moderate user-generated content on their platforms. However, we argue that ownership rights can be limited when their exercise results in significant (...) harms to others or the perpetration of injustices. We outline some of the substantive harms that social media platforms inflict through their practices of content moderation and some of the procedural injustices that arise through their arbitrary application of community guidelines. This provides a normative basis for calls to better regulate user-generated content on social media platforms. We conclude by considering some of the political and legal implications of our argument. (shrink)

In this reply, I discuss some important issues raised in two commentaries. One relates to the distinction between hate and revenge, which also touches upon the more general problem of the usefulness of distinguishing between various related emotions. I argue that emotion researchers need to define specific emotions carefully in order to be able to examine such emotions without necessarily using emotion words. A second comment focusses on the factors influencing the development of hate over time. The question is (...) whether there is an intrapersonal mechanism leading to an increase or decrease of hate over time. I think it is the social environment that is essential in the maintenance of hate. (shrink)

Each year individuals are required to execute millions of authorizations for the release of their health records as a condition of employment, applying for various types of insurance, and submitting claims for benefits. Generally, there are no restrictions on the scope of information released pursuant to these compelled authorizations, and the development of a nationwide system of interoperable electronic health records will increase the amount of health information released. After quantifying the extent of these disclosures, this article discusses why (...) it is important to limit disclosures of health information for nonmedical purposes as well as how it may be possible to do so. (shrink)

Prominent critics of consequentialism hold that utilitarianism is not capable of accepting authentic human values, because the consequentialist viewpoint is impersonal. According to it consequentialist rationality has no axiological limits and it can think about doing the unthinkable. The main objective of the paper is to show that human dignity has a significant position in the author's conception of ethics of social consequences (a non-utilitarian consequentialism) arguing for a particular theory of the value of human dignity. The author argues that (...) the ethics of social consequences is capable of accepting human dignity as well as all authentic human moral values. He believes that ethical theory of social consequences (as a form of non-utilitarian consequentialism) can provide the element missing whose lack was unveiled by the critics of utilitarianism. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Scriptural AuthorityA Buddhist PerspectiveShi ZhiruLike gold that is melted, cut, and polished, So should monks and scholars Analyze my words [before] accepting them; They should not do so out of respect.1As other papers in this volume have already noted, there is a crisis of authority in modern religion, particularly in the West. One defining characteristic of modernity is a deep sense of rupture from the old, from the traditional, (...) which is compounded by a heightened awareness of the subjectivity of self.2 Therefore, in the age of modernity, or postmodernity, critical and skeptical questioning of forms of religious authority is almost inevitable. While the crisis of religious authority is certainly enhanced in modernity, I would argue that the crisis of authority has always been part and parcel of religious innovation and transmission in Buddhist history. Critical self-reflection and skepticism of scriptural authority were present already in early Buddhism; at various junctures throughout Buddhist history, attitudes toward scriptural authority were often renegotiated in connection with major religious changes that in turn were usually prompted by larger social and historical changes. As the critical theorist Jürgen Habermas points out, “the term ‘modern’ again and again expresses the consciousness of an epoch that relates itself to the past of antiquity, in order to view itself as the result of a transition from the old to the new.” 3 Defined in this manner, the bridging of the “modern” and the past is not unique to the so-called epoch of modernity or postmodernity, but has occurred repeatedly throughout different historical periods.This paper discusses different junctures in Buddhist history when scriptural authority was problematized as part of self-reflection and criticism of the “tradition.” Rethinking the authority of scriptures often involves juxtaposing it against the authority of religious experience, and such reconsideration typically took place as part of religious change that unfolded in different sociocultural and geographical environments. It is tempting to immediately equate “religious experience” in the early Buddhist texts to the prevalent understanding of this term in the modern world, but one must caution that modern definitions and discourse on the topic are largely shaped [End Page 85] by post-Enlightenment ideals and rhetoric in Western religious history, which may not be applicable to traditional Buddhist cultures.4 Hence, it is necessary to unpack the range of premodern Buddhist understanding of “religious experience” according to its contextual references, and not hasten to assume a necessary polarity between the unmediated experience and scriptural exegesis that is generally assumed in modern discourse. Rather than a singular voice for the Buddhist position on scriptural authority, it is important to acknowledge the polyphony of voices and perspectives, sometimes even contradicting one another, in different forms of Buddhism. It is thus critical to contextualize the multiple voices within the different historical and religious circumstances that engendered a particular perspective.It should be noted that my discussion is hardly intended to be a comprehensive survey, but focuses on three examples: early Buddhism, early Mahāyāna, and Chan Buddhism. They are chosen because they aptly illustrate how Buddhists reconceived scriptural or textual authority as part of a critical rethinking of Buddhist thought and practice. Moreover, while religious experience was regularly invoked to undermine the normative scriptural authority of the time, nevertheless, in all the examples considered in this paper, the undermining of “old” scriptural authority gave way to new scriptural or literary authorities. This prioritization of religious experience in reality rarely excludes scriptural or textual authorities, but was often adopted for polemical and rhetorical purposes. The paper concludes with an attempt to broaden the understanding of Buddhist scriptural authority by highlighting the authority of scriptures as material objects, a perspective that has been largely neglected in comparative cross-cultural studies of scriptures.5 On a cautionary note, I am using the word “scripture” in a broad sense to mean the body of sacred texts accepted as the authority by a given religious tradition. As historians of religion have noted, it is necessary to dissociate sacred texts (particularly those of Asian religions) from the concept of “scripture,” which in its literal sense, as used to discuss Abrahamic religions, means the “written word... (shrink)

In the first book wholly concerned with divine authority, Mark C. Murphy explores the extent of God's rule over created rational beings. The author challenges the view—widely supported by theists and nontheists alike—that if God exists, then humans must be bound by an obligation of obedience to this being. He demonstrates that this view, the "authority thesis," cannot be sustained by any of the arguments routinely advanced on its behalf, including those drawn from perfect being theology, metaethical theory, normative principles, (...) and even Scripture and tradition. After exposing the inadequacies of the various arguments for the authority thesis, he develops his own solution to the problem of whether, and to what extent, God is authoritative. For Murphy, divine authority is a contingent matter: while created rational beings have decisive reason to subject themselves to the divine rule, they are under divine authority only insofar as they have chosen to allow God's decisions to take the place of their own in their practical reasoning. The author formulates and defends his arguments for this view, and notes its implications for understanding the distinctiveness of Christian ethics. (shrink)

This edited volume of original contributions deals with the economic and political thought of Michael Polanyi. Requiring little prior knowledge of Polanyi, this volume further develops a somewhat neglected side of Polanyi's work. In particular it examines the 'tacit integration', of subsidiary details into focal objects or actions as central to all knowing and action. It traces ontological counterparts in the structures of comprehensive entities and complex actions, and a multi-level universe in which lower levels have their boundary conditions, the (...) extents to which they apply, determined by those of the next higher level, whilst each possessing its own laws or operative principles. This schema of 'dual control' preserves the reality and relative autonomy of each level, and its interactions with others, against the various reductions. The essays in this volume also employ and develop important additional concepts and distinctions such as: 'corporate' and 'spontaneous' order; 'public' and 'private' liberties; 'general' and 'specific authority'; and 'moral inversion'; which, as the essays show, are necessary for understanding and maintaining a free society and the freedom of institutions within it. Among the topics treated with them are: more of the prerequisites of freedom in public liberties dedicated to principles and transcendent values; totalitarianism and society as spontaneous order; the balance of general and specific authority in society and particular institutions; reductionism, totalitarianism and consumption in consumer societies, as moral inversions; the mutual interactions of economics and politics as distinct and autonomous but interacting levels; the sociological aspects of economics; and Polanyi's own contributions to sociology. Although, as indicated, Polanyi has his special terms, the essays in this volume, like his works, give them meaning with concrete examples and so avoid merely shuffling a mass of abstractions. Together the essays show that his work is a rich seam of ideas and inspiration for yet further extension and application--Publisher. (shrink)

This essay offers a defense of ‘intellectual authority’, primarily by pointing out the untoward implications of its conceptual opposite, ‘institutional authority’, in a wide variety of contexts. An opening discussion explores conditions for the possibility of intellectual authority in legal, humanistic, and aesthetic disciplines. Social science literature documenting and describing the biasing influence of institutional authority is then canvassed and analyzed in some detail. A final section assays the theoretical significance of various efforts to eliminate non‐intellectual bias and influence, (...) with special reference to the example of “blind reviewing’ of scholarly manuscripts. (shrink)

Many Jewish groups of late antiquity assumed that they were obligated to observe the Divine Law. This book attempts to study the various rationales offered by these groups to explain the authority that the Divine Law had over them. Second Temple groups tended to look towards philosophy or metaphysics to justify the Divine Law's authority. The tannaim, though, formulated legal arguments that obligate Israel to observe the Divine Law. While this turn towards legalism is pan-tannaitic, two distinct legal arguments (...) can be identified in tannaitic literature. These specific arguments about the Divine Law's authority, link to a set of issues regarding the tannaim's conception of Divine Law and of Israel's election. (shrink)

It is generally held that the ancient Greeks had neither the language nor the political experience from which to draw a scientific account of authority. Alternatively it is argued that the Greeks experienced a variation of what we call the prerogative to rule, and that the ancient account of authority can be located in what Aristotle and others have said about ruling and being ruled. I demonstrate that authority does figure in the political lives of the ancient Greeks, that Aristotle (...) gives an account of it in his Politics, that Aristotle's account is markedly different from anything anyone has proposed in modern sciences of politics, and that it draws a picture which more adequately describes the way authority figures in our modern political experiences than the accounts that are typically given. I suggest that Michel Foucault's genealogical reading of the ancient Greek fashioning of ethical character as the subjection of desire to the various moderating regimens of political life makes the most of Aristotle's sciences of practical interaction. And I propose that by dropping the references to a purpose for politics external to the subjection of subjects to themselves, Foucault's philosophy describes the frame within which individuals now as then can fashion their lives as a whole work under the prevailing relations of authority/power. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Scriptural AuthorityA Christian (Protestant) PerspectiveReinhold BernhardtThe Sola Scriptura Principle in the Reformation MovementIn curbing the authority of the ecclesiastical Magisterium the Reformation movement brought the authority of the Holy Scripture to the forefront as the normative foundation of Christian theology. One of its basic axioms is the sola scriptura principle, meaning that all one needs to know in order to live in a salvific relation to God can be (...) acquired “by scripture alone.” This constitutes the formal, epistemological principle of Protestant theology up to today, and complements the material principles solus Christus, sola gratia, and sola fide. Whereas these material principles refer to the manifestation of salvation in Christ (alone), to the eternal ground of salvation through the grace of God (alone), and to the gift of salvation by faith (alone), the formal principle of sola scriptura calls upon the Christian to realize that these three principles of material truth are made known to us (only) by the formal principle—by Holy Scripture. “The whole counsel of God concerning all things necessary for his own glory, man’s salvation, faith and life, is either expressly set down in Scripture, or by good and necessary consequence may be deduced from Scripture.” 1On the one hand, the Reformers taught that Holy Scripture not only offers testimony to the Word of God but also is itself of divine origin since the authors wrote under the immediate influence of God. In view of this, God is ultimately the principal author, while the writing humans are only instrumental scribes. It follows from that that the Bible possesses divine authority.On the other hand the Reformers distinguished between the Bible as the Word of God and the Word of God in the Bible. Furthermore they made a distinction between the written word of the biblical books and the “Logos,” the eternal word of God, which speaks through the words of the Bible and addresses the reader here and now, existentially. As a testimony to and a medium of the Word of God the Holy Scripture for Luther is “Christ’s spiritual body,” 2 and thus the authority of the biblical scriptures is a derived and secondary authority. This authority does not rest simply on the sacred text as such but rather on the proclamation of God’s grace-filled Lordship over nature [End Page 73] and history in general and over the individual life in particular. It is not the text as such which is to be regarded as Word of God, but the text’s message. “Message” does not refer primarily to the semantic focus of the text as intended by the human author and as understood by the reader, but to the kerygma, the living and effective word of God. The Reformers stressed the soteriological efficacy of the “Word of God” as witnessed in the Scripture. Not only does this Word bear a specific significance and lead to insight and knowledge, but it also heals the broken relationship between the human and God, imparts forgiveness, incorporates into the community of saints, creates faith, and renews life. The Bible is the instrument of God through which God reveals Godself and opens the way to salvation through faith (which signifies existential incorporation) in Christ.Let us now take a closer look at the differences among the three branches of the Reformation movement—the Lutheran, the Calvinist-Reformed, and the Spiritualist—with regard to their understanding of scriptural authority.LutheranFor Luther there is a normative core message in the New Testament, a gospel within the gospels. It consists in the “good news” of the justification of the sinner sola gratia in Christ, without any contribution on the part of the one justified. God is the author of that “good news,” though it is not expressed in all of the biblical scriptures with equal clarity. As a consequence of this difference between the gospel and the scriptures Luther assesses the relative worth of the various books of the Bible, using the gospel of unmerited and unconditionally granted grace as the criterion for interpreting and evaluating the various biblical texts. The Epistle of James, for instance, he dismissed as a stroherne Epistel—a... (shrink)

The relationship between Prospero and Miranda is fairly typical for Shakespeare’s way of portraying parental authority and filial obligation. A strong and authoritative father, an absent mother and a rebellious daughter are character types reused in many of his plays. In The Tempest, authority, power and ownership, be it political or domestic, are important themes. In criticism, Prospero is frequently discussed through the prism of his attitude to his “subordinates”—Ariel, Caliban and Miranda—and the play’s narrative is interpreted in the context (...) of the theatre of power. Parental authority, a social construct, is a dynamic thing, and the Renaissance patterns discernible in Shakespeare’s plays are refashioned and changed in contemporary adaptations and appropriations of his plays. Informed by New Historicism and Cultural Materialism in relation to gender studies, this article seeks to examine the changing dynamics of the Prospero-Miranda relationship in three films—Derek Jarman’s, Paul Mazursky’s, and Julie Taymor’s —as well as Philip Osment’s 1988 play This Island’s Mine. Focusing on the issue of authority, power and ownership, the article aims at showing how stereotypical social and gender roles resonate with various political contexts of power. (shrink)

This article focuses on the notion of affectivity, which over the last few decades has become an increasingly popular lens through which to study various themes in the humanities and social sciences, notably with respect to labour. The notion of “affective labour” has been deemed to encompass both work that requires emotional investment and work that is intended to produce emotional responses yet explorations of such work, though varied in schope, have generally not widened their breadth to include the (...) field of education, inviting the question: Can educators and their pedagogical outputs be analyzed through the same affective lens used to study other professions? The Philosophy for Children program created by Matthew Lipman and Ann Sharp represents an interesting case study of education as affective labour since it involves not only live educative encounters with groups of children but also virtual ones portrayed through its curriculum of philosophical novels. This article positions the Lipmanian philosophical novel as a form of affective labour both in process and in delivery . Drawing on the ideas of Michael Hardt and Antonio Negri, it seeks to demonstrate how the philosophical novel captures the liberating potential of affective labour—relational autonomy within a strong community—while avoiding its negative outcomes of exploitation and alienation. In doing so, it strives to articulate what the philosophical novel has already enabled and what it should aim to make possible in its future renditions. The article begins with a brief account of affective labour as an opportunity amidst risk then proceeds to examine the philosophical novel as a writing endeavour that “authors” affect and subsequently “facilitates” affect among children engaged in collaborative dialogue. (shrink)

This article examines the criteria for determining when a local authority owes a duty of care at Common Law, concurrent with statutory obligations, in light of the decisions of the House of Lords in X (Minors) v Bedfordshire County Council and M (A Minor) v Newham Borough Council. The various policy arguments employed by their Lordships are analysed and located within current debate regarding the purpose and scope of the tort of negligence. It is argued that, in relevant circumstances, (...) English courts should have regard to the European Convention on Human Rights in order to conclude whether it is ‘just and reasonable’ to impose a duty of care. The cases under discussion raised issues under several Articles of the Convention (Article 6 and Article 8, in particular), and their impact upon the decision of the House of Lords, as well as the facts themselves, is assessed. (shrink)

I argue that not only do Nietzsche and Camus share a sense of the world as fundamentally “strange,” but that each adopts an authorial position as stranger to the reader as well. The various strategies of concealment, evasion, and silence they employ to assure their authorial strangeness are in the service of what Roland Barthes and Michel Foucault would later call “the death of the author,” the disappearance of the author as authority over his or her own text. I (...) argue further, however, that within this largely shared commitment, Nietzsche and Camus finally have quite different conceptions of the goals of their respective authorships and different manners of pursuing their deaths as authors. These contrasts leave us, finally, with distinct constructions of the author as stranger. (shrink)

This volume focuses on the authorial voice in antiquity, exploring the different ways in which authors presented and projected various personas. In particular, it questions authority and ascription in relation to the authorial voice, and considers how later readers and authors may have understood the authority of a text's author.