Machine generated contents note: Introduction Henry Somers-Hall; 1. Deleuze and the history of philosophy Daniel W. Smith; 2. Difference and repetition James Williams; 3. The Deleuzian reversal of Platonism Miguel Beistegui; 4. Deleuze and Kant Beth Lord; 5. Phenomenology and metaphysics, and chaos: on the fragility of the event in Deleuze Leonard Lawlor; 6. Deleuze and structuralism François Dosse; 7. Deleuze and Guattari: Guattareuze and Co. Gary Genosko; 8. Nomadic ethics Rosi Braidotti; 9. Deleuze's political philosophy Paul Patton; (...) 10. Deleuze, mathematics, and realist ontology Manuel Delanda; 11. Deleuze and life John Protevi; 12. Gilles Deleuze's aesthetics of sensation Dorothea Olkowski; 13. Deleuze and literature Ronald Bogue; 14. Deleuze and psychoanalysis Eugene Holland; 15. Deleuze's philosophical heritage: unity, difference, and onto-theology Henry Somers-Hall. (shrink)

When George Bernard Shaw described Dartington Hall as a ‘salon in the countryside’, he was referring to the maelstrom of ideas, conversations, and experimentation around psychology, mysticism, and spirituality within the estate's larger ethos of community living and rural reform. Disenchanted with the effects of industrialization and the ravages of the First World War, American railway heiress Dorothy Whitney Elmhirst and her second husband, Leonard Elmhirst, purchased the extensive Devonshire estate in 1925 and began to encourage regular visits (...) and social and spiritual advice from prominent British interwar intellectuals such as Aldous Huxley and Gerald Heard. As the estate's activities expanded during the 1930s, Dorothy enlisted the help of visiting American constitutional psychologist William Sheldon to assess and advise upon the well-being of children attending Dartington's experimental school. Sheldon's ‘Promethean Psychology’ and ‘Somatotyping’ body classification system offered the Dartington group, a social, spiritual, and ‘scientific’ alternative to Freudian understandings of the mind. Visitors such as Huxley, decades later, relied on Sheldon's somatotyping system to fashion a utopian education in Pala (in his last novel, Island) where the population might live in nonmaterialistic cooperative harmony. Dartington's attraction to the use of Sheldon's Promethean psychology in supporting a utopian view of progressive education was as short-lived as were Pala's utopian ambitions decades later. In years to come, however, elements of Sheldon's views continued to find an audience among physical educators and sports scientists, who saw in somatotypes a useful guide for assessing talent identification and future sporting success. (shrink)

Les parlers poitevins nord-occidentaux (Noirmoutier, Marais nord vendéen) présentent une variation allophonique complexe du vocalisme. On peut distinguer plusieurs niveaux de diphtongaison qui rendent ces variétés particulièrement intéressantes pour l’analyse phonologique. L’étonnante diversité des formes phonétiques en surface peut cependant se réduire à deux grandes catégories de noyaux vocaliques, simples (monophtongues) et complexes (monophtongues longues et diphtongues sous-jacentes). Les premières sont sujettes à des contraintes d’expression liées à l’atérité, ou laxité, tandis que les deuxièmes alternent des voyelles tendues avec des (...) diphtongues décroissantes ou fermantes dans l’oral spontané. Cette contribution traite principalement de comment une enquête sur la structure phonologique d’une variété dialectale peut durer vingt ans, en faisant alterner diverses approches et divers angles de vue sur les données : transcription phonétique, spectrographie acoustique, analyse phonologique tendant à devenir une enquête phonologique amenée à remettre en cause ses prémisses et ses instruments d’observation des faits de parole pour aboutir à une description de la langue. (shrink)

According to the Transmission View of Testimony : TVT: If a speaker testifies to a hearer that p, and if the hearer is justified in believing that p on the basis of that speaker's testimony, then the hearer's belief is justified by whatever justification the speaker has for believing that p. The aim of this paper is to develop and defend a novel objection to the TVT.

On May 2, 2006, a divided panel of the U.S. Court of Appeals for the District of Columbia, in a startling opinion, Abigail Alliance for Better Access to Developmental Drugs v. Eschenbach, held that terminally ill patients who have exhausted all other available options have a constitutional right to experimental treatment that FDA has not yet approved. Although ultimately overturned by the full court, Abigail Alliance generated considerable interest from various constituencies. Meanwhile, FDA proposed similar regulatory amendments, as have lawmakers (...) on both sides of the aisle in Congress. But proponents of expanded access fail to consider public health and consumer safety concerns. In particular, allowing patients to try unproven treatments, outside of controlled clinical trials risks both the study's outcome and the health of patients who might benefit from the deliberate, careful process of new drug approval as it currently operates under FDA's auspices. (shrink)

It's not only necessary, but possible, if the public can be educated.

Issues of academic integrity, specifically knowledge of, perceptions and attitudes toward plagiarism, are well documented in post-secondary settings using case studies for specific courses, recording discourse with focus groups, analyzing cross-cultural education philosophies, and reviewing the current literature. In this paper, the authors examine the perceptions of graduate students in science, technology, engineering, and mathematics disciplines at the University of Florida regarding misconduct and integrity issues. Results revealed students’ perceptions of the definition and seriousness of potential academic misconduct, knowledge of (...) institutional procedures, and views on faculty actions, all with a focus on divergences between US and internationally-educated students. The open-ended questions provide anecdotal evidence to highlight personal experiences, positive and negative, aimed at the faculty, international students and undergraduates. Combined, these findings outline an important part of the campus academic integrity culture at a major American university. Recommendations for local actions also are discussed. (shrink)

Thomas Aquinas was first and foremost a Christian theologian. Yet he was also one of the greatest philosophers of the Middle Ages. Drawing on classical authors, and incorporating ideas from Jewish and Arab sources, he came to offer a rounded and lasting account of the origin of the universe and of the things to be found within it, especially human beings.

This article probes the relationship among constitutionalism, extra-legal prerogative power, and citizen judgment. While much has been written about the nature of Lockean prerogative, and while his theory serves as a direct inspiration for contemporary "normative extra-legalists," key participants in the debate over emergency powers, less attention has been paid to how the people judge prerogative. Attention to this issue is useful because an examination of the process of political judgment of extra-legalism in Locke leads to a complication of the (...) current extra-legalist vision of democratic mechanisms of accountability. The author argues that the extra-legal approach is right to consider the role of democratic publics in potentially constraining the exercise of emergency powers but wrong to formulate that role as one extra-constitutional power checking another extra-constitutional power. The author situates both prerogative power and citizen judgment of it at the threshold of the constitutional order. (shrink)

One can share Block's aim of distinguishing “phenomenal” experience from cognitive function and agree with much in his views, yet hold that the inclusion of representational content within phenomenal content, if only in certain spatial cases, obscures this distinction. It may also exclude some modular theories, although it is interestingly suggestive of what may be the limits of the phenomenal penetration of the representational mind.

We can put our view briefly by saying that when the scientist has no more doubts, the philosopher will have none either; and that when the philosopher is completely satisfied, the scientist will agree with him. But since such an end is countless years ahead and may never arrive, it is perhaps better to say that the philosopher and the scientist are pursuing the same end, and that the task involves both the elaboration of proper conceptions and the investigation of (...) the events of the universe by the aid of these conceptions. (shrink)

In various ways literature and the arts, science, religion and politics, come home to the ordinary man and are real for him. It is easy to see how they affect his life. Philosophy seems a thing more remote. Has it, too, had its influence on mankind? Can it point, directly or indirectly, to services rendered, work done, in the service of civilization?.

Further Questions. A Way Out of the Present Philosophical Situation(via Merleau-Ponty)This essay contains a short analysis of Merleau-Ponty’s Eye and Mind. The analysis focuses on the final pages of Eye and Mind, in which Merleau-Ponty speaks of a false imaginary. It is through this consideration of the “false imaginary” that we can determine Merleau-Ponty’s contribution to the idea of overcoming metaphysics, that is, the transformation of who we are, from manipulandum to being, all of us, painters. More generally however, the (...) short analysis of Eye and Mind functions as the means to open a research agenda for what we have called in the twentieth century “continental philosophy.” The research agenda contains four conceptual features: 1) the starting point in immanence (where immanence is understood fi rst as internal, subjective experience, but then, due to the universality of the epoche, immanence is understood as ungrounded experience); 2) difference (where difference gives way to multiplicity, itself emancipated from an absolute origin and an absolute purpose); 3) thought (where thought is understood as language liberated from the constraints of logic, and language is understood solely in terms of its own being, as indefi nite continuous variation); and 4) the overcoming of metaphysics (where metaphysics is understood as a mode of thinking based in presence, and overcoming is understood as the passage to a new mode of thought, a new people and a new land). But, as we shall see, this conception of philosophy really ends up posing “further questions.” My essay attempts to summarize my new book called Early Twentieth Century Continental Philosophy (Bloomington: Indiana University Press, 2011).Altre domande. Una via d’uscita dalla situazione fi losofi ca attuale(via Merleau-Ponty)Questo saggio contiene una breve analisi de L’occhio e lo spirito di Merleau-Ponty. L’analisi si concentra sulle pagine conclusive dell’opera, nelle quali Merleau-Ponty parla di un falso immaginario. È attraverso l’esame di tale “falso immaginario” che possiamo determinare il contributo di Merleau-Ponty all’idea di un superamento della metafisica, ovvero la trasformazione di chi noi siamo, da manipulandum ad essere, noi tutti, pittori. Più in generale, la breve analisi de L’occhio e lo spirito funziona come mezzo per aprire un programma di ricerca per quella che nel XX secolo abbiamo defi nito “filosofi a continentale”. Tale piano di ricerca presenta quattro aspetti concettuali: 1) il punto di partenza nell’immanenza (laddove l’immanenza è intesa dapprima come esperienza interna soggettiva, ma successivamente, a causa dell’universalità dell’epoché, essa è compresa in quanto esperienza non fondata); 2) la differenza (laddove la differenza apre la via della molteplicità, emancipandosi da un’origine e da un fine assoluti); 3) pensiero (inteso come linguaggio liberato dai vincoli della logica, e compreso solamente nei termini del suo essere proprio, come variazione continua e indefinita); e 4) il superamento della metafisica (laddove per metafisica si intende un modo di pensare basato sulla presenza e per superamento s’intende il passaggio ad una nuova modalità del pensiero, un nuovo popolo ed una nuova terra). Ma, come vedremo, questa concezione della filosofi a finisce per porre “ulteriori domande”. Tale saggio si propone anche di compiere una sintesidel mio nuovo libro Early Twentieth Century Continental Philosophy (Bloomington: Indiana University Press, 2011). (shrink)

Let us begin by assembling some signs of the present philosophical situation. On the one hand, the most important living French philosopher, Alain Badiou, calls for a “return to Plato,” despite the movement of anti-Platonism that dominated French and German thought in the 20 th century. On the other hand, the present moment sees a resurgence of naturalism in philosophy in general (including and especially Anglophone analytic philosophy), despite the criticisms of naturalism that have appeared throughout the 20 th century. (...) Phenomenology seems to be at the center of both of these movements. On the one hand, it is the idea of a mathematized ontology that requires the return to Plato, a mathematized ontology constructed without a reflection on its transcendental grounds. On the other, the resurgence of naturalism is so strong that a book could be imagined and published with the bastard name of Naturalizing Phenomenology , as if the transcendental moment of phenomenology did not transform the very meaning of nature. These signs seem to indicate that we have entered into a phase of regression or even decline in philosophical thinking. If this interpretation of the signs is correct, if we have indeed entered into a phase of regression -- a twofold regression toward Platonism and toward naturalism -- we must ask the following question: is it possible for us to define something like a project or even a research agenda that would allow us to define a way of thinking that might lead us out of the present situation, a situation, it must be said, that seems dire for philosophy in general? If we can determine such a research agenda, perhaps we can also begin to understand what the tradition of “continental philosophy” has stood for. (shrink)

After Husserl, the study of phenomenology took off in different directions. The ambiguity inherent in phenomenology - between conscious experience and structural conditions - lent itself to a range of interpretations. Many existentialists developed phenomenology as conscious experience to analyse ethics and religion. Other phenomenologists developed notions of structural conditions to explore questions of science, mathematics, and conceptualization. "Phenomenology: Responses and Developments" covers all the major innovators in phenomenology - notably Sartre, Merleau-Ponty, and the later Heidegger - and the major (...) schools and issues. The volume also shows how phenomenological thinking encounters a limit, a limit most apparent in the aesthetical and hermeneutical development of phenomenology. The volume closes with an examination of the furthering of the division between analytic and continental philosophy. (shrink)