This essay asks the question “What would it mean to be a just university?” and answers to that the question may be understood in two ways. One way to understand “just” is procedural, having to do with internal governance and ensuring that a university’s policies are themselves just. The other is substantive, having to do with the university’s purpose or reason for existing. The second assumes the university is to serve some function necessary for the general good. This good is (...) often defined in material terms: fostering a stronger economy, medical breakthroughs, more efficient use of natural resources, and so on. But such a view of the university defines its value entirely by factors external to itself. Proponents of one definition of the university’s purpose typically acknowledge some validity in the other, and universities commonly strive to fulfill the claims of both definitions. But universities also have an obligation to teach the young and to do so within the context of a common set of values that both determines the setting in which teaching takes place and encourages students to develop values that will shape their own lives. Katz argues in particular that intellectuals have a special obligation to work cooperatively to eliminate intellectual obstacles that stand in the way of commensuration, communication, and comprehension globally. It is this responsibility that he calls “intellectual philanthropy.”. (shrink)

Each year since 1983 the American Council of Learned Societies has invited one of America's leading scholars to deliver the Haskins Lecture, in honor of Charles Homer Haskins, a distinguished scholar and teacher who was instrumental in the founding of the ACLS. In this volume, which commemorates the 75th anniversary of the ACLS, Douglas Greenberg and Stanley Katz bring together the lectures presented by ten of America's most distinguished scholars. Each lecture is a personal and intellectual glimpse into (...) the "life of learning" of such leading scholars as Maynard Mack, Annemarie Schimmel, and John Hope Franklin. The lectures focus on self-reflection of lives dedicated to learning, rather than on scholarship in the usual sense of the term. Ranging from being forced to learn Latin to painful memories of war and racism, the lecturers all recount stories from their eventful lives. Each offers thoughts on the body of work he or she has produced and the forces, personal and intellectual, that have shaped it. The scholars bring something of their disciplines to the lecture, sharing not only personal anecdotes but their love of learning. (shrink)

At the founding editor’s invitation in 1991–92, the members of the editorial board and the department editors of Common Knowledge wrote individual and small-group calls for papers to be published in the inaugural issue of Spring 1992 and the succeeding issue, Fall 1992. This call for papers was published among the second group.

This article consists of two important parts. The first is a specific defense of some of the central claims made by stanley cavell in "must we mean what we say" against the criticisms of fodor and katz in "the availability of what we say." the major issue concerns the question of whether evidence of some sort is needed to support a claim by a native speaker about what we mean when we say something. Further speculations on this topic (...) occupy the other part of the paper. (shrink)

Emmanuel Levinas was one of the foremost thinkers of the twentieth century. His work has influenced a wide range of intellectuals, from French thinkers such as Maurice Blanchot, Jacques Derrida, Luce Irigaray and Jean-Luc Marion, to American philosophers Stanley Cavell and Hillary Putnam. This set will be a useful resource for scholars working in the fields of literary theory, philosophy, Jewish studies, religion, political science and rhetoric. Titles also available in this series include, _Karl Popper_, and the forthcoming titles (...) _Edmund Husserl_ and _Gottlob Frege_. (shrink)

The paper develops a conception of marital love as a complex recognitive relation, which I articulate by juxtaposing it against other recognitive relations that figure in Hegel's theory of modern civil society (i.e., respect and esteem). Drawing on Hegel's early writings, I argue that, if love is to provide its unique sort of recognition, it must obtain between “living beings who are equal in power”—a peculiar form of equality that I name (drawing on Stanley Cavell's work) “dynamic equality.” I (...) conclude that it is by Hegel's own lights that we should reject his notorious conception of the sexual difference. However, I also offer reasons why, from Hegel's early 19th century perspective, he could consider the following two conditions as compatible: (1) equality within marriage and (2) sexual hierarchy outside marriage, namely, in civil society. (shrink)

In _Realistic Rationalism_, Jerrold J. Katz develops a new philosophical position integrating realism and rationalism. Realism here means that the objects of study in mathematics and other formal sciences are abstract; rationalism means that our knowledge of them is not empirical. Katz uses this position to meet the principal challenges to realism. In exposing the flaws in criticisms of the antirealists, he shows that realists can explain knowledge of abstract objects without supposing we have causal contact with them, (...) that numbers are determinate objects, and that the standard counterexamples to the abstract/concrete distinction have no force. Generalizing the account of knowledge used to meet the challenges to realism, he develops a rationalist and non-naturalist account of philosophical knowledge and argues that it is preferable to contemporary naturalist and empiricist accounts. The book illuminates a wide range of philosophical issues, including the nature of necessity, the distinction between the formal and natural sciences, empiricist holism, the structure of ontology, and philosophical skepticism. Philosophers will use this fresh treatment of realism and rationalism as a starting point for new directions in their own research. (shrink)

"In describing Hauerwas' work as Christian ethics, one can allow that phrase its full scope of meaning. It is the work of an ethician who is thoroughly conversant with that branch of philosophy and comes to grips with its major issues. He is also firmly committed to the view that, in modifying the substantive 'ethics' with the adjective 'Christian, ' one is designating a distinct reality. . . . Hauerwas invites us to share an understanding of ethics in general and (...) of Christian ethics in particular that is a great deal subtler and more complicated than most currently popular versions of those subjects. For contemporary Christian ethics to accept his invitation will mean letting itself in for some very rigorous and versatile thinking." --America. (shrink)

In light of the sharp linguistic turn philosophy has taken in this century, this collection provides a much-needed and long-overdue reference for philosophical discussion. The first collection of its kind, it explores questions of the nature and existence of linguistic objects--including sentences and meanings--and considers the concept of truth in linguistics. The status of linguistics and the nature of language now take a central place in discussions of the nature of philosophy; the essays in this volume both inform these discussions (...) and lay the groundwork for further examination. (shrink)

We develop an evidence-based theoretical account of how widely shared cultural beliefs about gender, race, and class intersect in interpersonal and other social relational contexts in the United States to create characteristic cultural “binds” and freedoms for actors in those contexts. We treat gender, race, and class as systems of inequality that are culturally constructed as distinct but implicitly overlap through their defining beliefs, which reflect the perspectives of dominant groups in society. We cite evidence for the contextually contingent interactional (...) “binds” and freedoms this creates for people such as Asian men, Black women, and poor whites who are not prototypical of images embedded in cultural gender, race, and class beliefs. All forms of unprototypicality create “binds,” but freedoms result from being unprototypical of disadvantaging rather than advantaging statuses. (shrink)

Jason Stanley's "Knowledge and Practical Interests" is a brilliant book, combining insights about knowledge with a careful examination of how recent views in epistemology fit with the best of recent linguistic semantics. Although I am largely convinced by Stanley's objections to epistemic contextualism, I will try in what follows to formulate a version that might have some prospect of escaping his powerful critique.

Our understanding of the nature and processing of figurative language is central to several important issues in cognitive science, including the relationship of language and thought, how we process language, and how we comprehend abstract meaning. Over the past fifteen years, traditional approaches to these issues have been challenged by experimental psychologists, linguists, and other cognitive scientists interested in the structures of the mind and the processes that operate on them. In Figurative Language and Thought, internationally recognized experts in the (...) field of figurative language, Albert Katz, Mark Turner, Raymond W. Gibbs Jr., and Cristina Cacciari, provide a coherent and focused debate on the subject. The book's authors discuss a variety of fundamental questions, including: What can figures of speech tell us about the structure of the conceptual system? If and how should we distinguish the literal from the nonliteral in our theories of language and thought? Are we primarily figurative thinkers and consequently figurative language users or the other way around? Why do we prefer to speak metaphorically in everyday conversation, when literal options may be available for use? Is metaphor the only vehicle through which we can understand abstract concepts? What role do cultural and social factors play in our comprehension of figurative language? These and related questions are raised and argued in an integrative look at the role of nonliteral language in cognition. This volume, a part of Counterpoints series, will be thought-provoking reading for a wide range of cognitive psychologists, linguists, and philosophers. (shrink)

Many philosophers believe that there is a fundamental distinction between knowing that something is the case and knowing how to do something. According to Gilbert Ryle, to whom the insight is credited, knowledge-how is an ability, which is in turn a complex of dispositions. Knowledge-that, on the other hand, is not an ability, or anything similar. Rather, knowledge-that is a relation between a thinker and a true proposition.

Quantification is a topic which brings together linguistics, logic, and philosophy. Quantifiers are the essential tools with which, in language or logic, we refer to quantity of things or amount of stuff. In English they include such expressions as no, some, all, both, many. Peters and Westerstahl present the definitive interdisciplinary exploration of how they work - their syntax, semantics, and inferential role.

In _Realistic Rationalism_, Jerrold J. Katz develops a new philosophical position integrating realism and rationalism. Realism here means that the objects of study in mathematics and other formal sciences are abstract; rationalism means that our knowledge of them is not empirical. Katz uses this position to meet the principal challenges to realism. In exposing the flaws in criticisms of the antirealists, he shows that realists can explain knowledge of abstract objects without supposing we have causal contact with them, (...) that numbers are determinate objects, and that the standard counterexamples to the abstract/concrete distinction have no force. Generalizing the account of knowledge used to meet the challenges to realism, he develops a rationalist and non-naturalist account of philosophical knowledge and argues that it is preferable to contemporary naturalist and empiricist accounts. The book illuminates a wide range of philosophical issues, including the nature of necessity, the distinction between the formal and natural sciences, empiricist holism, the structure of ontology, and philosophical skepticism. Philosophers will use this fresh treatment of realism and rationalism as a starting point for new directions in their own research. (shrink)

Quantification is a topic which brings together linguistics, logic, and philosophy. Quantifiers are the essential tools with which, in language or logic, we refer to quantity of things or amount of stuff. In English they include such expressions as no, some, all, both, many. Peters and Westerstahl present the definitive interdisciplinary exploration of how they work - their syntax, semantics, and inferential role.

What is film? Why are movies important? Why do we care about them in the way we do? How do we think of the connections between the projected image and what it is actually an image of? Most movie-goers assume that they are entitled to make jugments and come to conclusions about the movies they see--to evaluate how "good" they are, or what they "mean." But what do they base, or what should they base, their judgments on? In this thought-provoking (...) new book, Stanley Cavell, a professor of philosophy and aesthetics at Harvard who has long taken a lively interest in movies, looks closely at these and other questions concerning America's most popular art and the perceptions we make of, by, and through it. His answers are surprising and important--not only to our understanding of film and of ourselves, but to our expectations of life and art. Mr. Cavell's explorations of some of Hollywood's stars, directors, and most famous films--as well as his fresh look at Godard, Bergman, and other great European directors--will be of lasting interest to movie-viewers and intelligent people of all ages. (shrink)

A collection of articles, some of which appeared previously. Partial contents:.

Development and Evolution surveys and illuminates the key themes of rapidly changing fields and areas of controversy that the redefining the theory and philosophy of biology. It continues Stanley Salthe's investigation of evolutionary theory, begun in his influential book Evolving Hierarchical Systems, while negating the implicit philosophical mechanisms of much of that work. Here Salthe attempts to reinitiate a theory of biology from the perspective of development rather than from that of evolution, recognizing the applicability of general systems thinking (...) to biological and social phenomena and pointing towards a non-Darwinian and even a postmodern biology. (shrink)

Contemporary philosophy standardly accepts Frege’s conceptions of sense as the determiner of reference and of analyticity as (necessary) truth in virtue of meaning. This paper argues that those conceptions are mistaken. It develops referentially autonomous notions of sense and analyticity and applies them to the semantics of natural kind terms. The arguments of Donnellan, Putnam, and Kripke concerning natural kind terms are widely taken to refute internalist and rationalist theories of meaning. This paper shows that the counter-intuitive consequences about the (...) reference of natural kind tenns depend as much on Frege’s conceptions of sense and analyticity as on what such theories of meaning say about the senses of natural kind tenns. Rather than refuting the internalist and rationalist theories of meaning, the arguments of Donnellan, Putnam, and Kripke are best recast as refutations of their own Fregean assumptions. The paper also shows how autonomous notions of sense and analyticity enable us to reconstruct such theories, formulate an internalist/rationalist account of semantic knowledge, and preserve Donnellan’s, Putnam’s, and Kripke’s insights about reference. (shrink)

This book is a major contribution to the study of the philosophy of action, moral philosophy, and political philosophy. Its central idea is a radically unorthodox theory of rational action. Most contemporary Anglo-American philosophers believe that action is motivated by desire. Professor Benn rejects the doctrine and replaces it with a reformulation of Kant's ethical and political theory, in which rational action can be determined simply by principles, regardless of consequences. The book analyzes the way in which value conflicts can (...) be rationally resolved, the objectivity of value, the concept of moral personality, the principles of non-interference and respect of persons, the ideals of autonomy and community and various aspects of individual rights - focusing on the rights to freedom, welfare, and privacy. (shrink)

This handsome new edition of Stanley Cavell's landmark text, first published 20 years ago, provides a new preface that discusses the reception and influence of his work, which occupies a unique niche between philosophy and literary studies.

Chomsky's criticism of Bloomfieldian structuralism's conception of linguistic reality applies equally to his own conception of linguistic reality. There are too many sentences in a natural language for them to have either concrete acoustic reality or concrete psychological or neural reality. Sentences have to be types, which, by Peirce's generally accepted definition, means that they are abstract objects. Given that sentences are abstract objects, Chomsky's generativism as well as his psychologism have to be given up. Langendoen and Postal's argument in (...) The Vastness of Natural Languages to show that there are more than denumerably many sentences is flawed. But, with the view that sentences are abstract objects, the flaws can be corrected. Once psychologism and generativism are abandoned, the revolution against Bloomfieldian structuralism can be brought to completion and linguistics can be put on a sound philosophical basis. (shrink)

In an era when much of what passes for debate is merely moral posturing--traditional family values versus the cultural elite, free speech versus censorship--or reflexive name-calling--the terms "liberal" and "politically correct," are used with as much dismissive scorn by the right as "reactionary" and "fascist" are by the left--Stanley Fish would seem an unlikely lightning rod for controversy. A renowned scholar of Milton, head of the English Department of Duke University, Fish has emerged as a brilliantly original critic of (...) the culture at large, praised and pilloried as a vigorous debunker of the pieties of both the left and right. His mission is not to win the cultural wars that preoccupy the nation's attention, but rather to redefine the terms of battle. In There's No Such Thing as Free Speech, Fish takes aim at the ideological gridlock paralyzing academic and political exchange in the nineties. In his witty, accessible dissections of the swirling controversies over multiculturalism, affirmative action, canon revision, hate speech, and legal reform, he neatly eviscerates both the conservatives' claim to possession of timeless, transcendent values, and the intellectual left's icons of equality, tolerance, and non-discrimination. He argues that while conservative ideologues and liberal stalwarts might disagree vehemently on what is essential to a culture, or to a curriculum, both mistakenly believe that what is essential can be identified apart from the accidental circumstances to which the essential is ritually opposed. In the book's first section, which includes the five essays written for Fish's celebrated debates with Dinesh D'Souza, Fish turns his attention to the neoconservative backlash. In his introduction, Fish writes, "Terms that come to us wearing the label 'apolitical'--'common values', 'fairness', 'merit', 'color blind', 'free speech', 'reason'--are in fact the ideologically charged constructions of a decidedly political agenda. I make the point not in order to level an accusation, but to remove the sting of accusation from the world 'politics' and redefine it as a synonym for what everyone inevitably does." Fish maintains that the debate over political correctness is an artificial one, because it is simply not possible for any party or individual to occupy a position above or beyond politics. Regarding the controversy over the revision of the college curriculum, Fish argues that the point is not to try to insist that inclusion of ethnic and gender studies is not a political decision, but "to point out that any alternative curriculum--say a diet of exclusively Western or European texts--would be no less politically invested." In Part Two, Fish follows the implications of his arguments to a surprising rejection of the optimistic claims of the intellectual left that awareness of the historical roots of our beliefs and biases can allow us, as individuals or as a society, to escape or transcend them. Specifically, he turns to the movement for reform of legal studies, and insists that a dream of a legal culture in which no one's values are slighted or declared peripheral can no more be realized than the dream of a concept of fairness that answers to everyone's notions of equality and jsutice, or a yardstick of merit that is true to everyone's notions of worth and substance. Similarly, he argues that attempts to politicize the study of literature are ultimately misguided, because recharacterizations of literary works have absolutely no impact on the mainstream of political life. He concludes his critique of the academy with "The Unbearable Ugliness of Volvos," an extraordinary look at some of the more puzzing, if not out-and-out masochistic, characteristics of a life in academia. Penetrating, fearless, and brilliantly argued, There's No Such Thing as Free Speech captures the essential Fish. It is must reading for anyone who cares about the outcome of America's cultural wars. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Rosenzweig and Heidegger: Between Judaism and German PhilosophyClaire Elise KatzPeter Eli Gordon. Rosenzweig and Heidegger: Between Judaism and German Philosophy. Berkeley: University of California Press, 2003. Pp. xxix + 328. Cloth, $65.00.Peter Gordon's recent book brings together two seemingly disparate authors—Franz Rosenzweig and Martin Heidegger. Gordon intends to demonstrate that although Franz Rosenzweig is most frequently viewed as a Jewish thinker, this perspective obfuscates his German background, which (...) Gordon argues plays an even more prominent role in his thinking. His claim is that Rosenzweig should be situated within his German background and within German thought in order to gain a broader and more accurate perspective of who he was and what his work means.The book is coherently organized with a substantial introduction that lays the groundwork for the rest of the argument. Here, Gordon introduces us to Rosenzweig, Heidegger, and modern German and Jewish thought. Subsequent discussions explore primary philosophical influences on Rosenzweig's thought, for example, the roots of Rosenzweig's "New Thinking" found in Hermann Cohen and the need for a critique of totality found in Hegel. The central chapters, which offer a re-reading of Rosenzweig's Star of Redemption, are clearly written and are alone worth the time of this book.In these two chapters, Gordon outlines the significance of Rosenzweig's thought as situated within the canon of western philosophy by demonstrating that Rosenzweig's work engages central questions and concerns within the history of philosophy. Primarily, Rosenzweig believes that western philosophy has concerned itself too much with death, the death of the individual and a need to transcend completely from this world. Rosenzweig, contra the history of western philosophy, argues for a philosophical position that emphasizes life here and now—the everyday—and, more importantly, that we remain in time and the world (179). And here he draws interesting comparisons to Heidegger, indicating that these philosophers had a similar relationship to the history of philosophy, both of which were influenced by the German milieu in which they wrote and thought.Gordon ends his study of the relationship between Rosenzweig and Heidegger by drawing our attention to Rosenzweig's last writings, which were in the form of newspaper articles. These writings attended to the Davos Disputation, the now infamous debate between Heidegger and Ernst Cassirer. In these articles Rosenzweig indicates his partiality to Heidegger's position, in particular his position on redemption (285 ff.), indicating that Heidegger's philosophical stance represented most clearly Rosenzweig's New Thinking.Regardless of whether one agrees with Gordon's main thesis, this book is an original and significant contribution to philosophy and Jewish thought. Clearly Heidegger does not represent philosophy proper, since we still see grave signs of the split between analytic and "contemporary continental" philosophy; however, he does loom large as a central figure within European philosophy and specifically within German thought. To engage Rosenzweig's views with those of Heidegger brings Rosenzweig into a conversation from which he is normally excluded. And unfortuntately, when Rosenzweig is studied along with other figures such as Emmanuel Levinas, philosophers whose work is outside of Jewish thought will simply claim that Levinas is even more "Jewish" than they thought rather than admit that Rosenzweig is a philosophical thinker worthy of engagement. Although Gordon might hope that Rosenzweig scholars take more notice of the German background of Rosenzweig's thought, instead of circumscribing him within a strictly Jewish context, the engagement with Heidegger might be of more importance for Heidegger scholars and scholars of contemporary European philosophy.My sense is that Rosenzweig scholars in fact do notice the Germanic influence but also see the significance of treating Jewish philosophy as philosophy in its own right. It is "mainstream" philosophy that might need the reminder that Jewish philosophy is also philosophy. As a result, my primary concern is that Gordon's book might have de-emphasized the "Jewish" in order to make room for the "German." At the beginning of the book Gordon tells us that "Levinas was always suspicious of Heidegger." That, actually, is not true. Levinas attended the Davos debate and sided with Heidegger. But the events of the early 1930s led him... (shrink)

Explores the meaning of death, how people of different times, regions, and religions have coped with it, and the progress and effects of the war waged against it by researchers, physicians, and surgeons.

In these three lectures, Cavell situates Emerson at an intersection of three crossroads: a place where both philosophy and literature pass; where the two traditions of English and German philosophy shun one another; where the cultures of America and Europe unsettle one another. "Cavell’s ’readings’ of Wittgenstein and Heidegger and Emerson and other thinkers surely deepen our understanding of them, but they do much more: they offer a vision of what life can be and what culture can mean.... These profound (...) lectures are a wonderful place to make [Cavell’s] acquaintance."—Hilary Putnam. (shrink)