Joyce's review of _Humanism, Philosophical Essays: A Collection of Essays on Pragmatism_, by Ferdinand Canning Scott Schiller, was written at a critical moment in the development of Joyce's fiction (before "The Sisters", before the essay "A Portrait of the Artist," and during Joyce's writing of his aesthetic theory. The review was published in the _Dublin Express_ on November 12, 1903. The diary entries at the end of _A Portrait of the Artist as a Young Man_ hint at the fallibilism and (...) reality of experience at the bedrock of Peircean semiotics and the revolutionary style of Joyce. Unfortunately the mocking style of Joyce's review may be why it has not received attention and perhaps why the review has not been included in a recent collection of Joyce's non-fiction writings. Joyce mocks Schiller’s style and thought, which is "prone to stylistic violations such as: vulgarity ... excessively ornate language ... pomposity ... exaggeration ... and avoiding the issue" as Joseph Porrovecchio states in a dissertation on Schiller's rhetoric. Schiller not only provoked Joyce to mock him, he also provoked Charles Peirce, the founder of pragmatism, to rename his philosophy "pragmaticism" adding an "ic" to it to differentiate it from Schiller’s use of the word. This essay shows Joyce knew about Charles Peirce, whose influence was extensive, continuing through Finnegans Wake, as discussed in Roy Benjamin’s The Triptych Vision: Joyce and Peirce. (shrink)

Charles Peirce's semiotics explains James Joyce's Ulysses' cognitive process, as it demonstrates triadic rather than dyadic representation. Joyce parodies the "foolhardy" laws of narrative (Gerard Genette) found in Proust by using mediating representation found in Peircean semiotics, which begins with the "play of musement," otherwise known as abduction (a form of induction). The three part sequence of musement (abduction, deduction, and induction) provides a means of understanding the three-part structure of Ulysses.

This paper is a response to the problematic relation between men's studies and women's studies; it is also a particular response to Harry Brod's discussion of the theoretical need for men's studies programs in his article "The New Men's Studies: From Feminist Theory to Gender Scholarship." The paper argues that a male feminist would be more effective in a women's studies program, that the latter already includes research about the experiences of both males and females. Although future research on both (...) genders is needed, the paper argues that there does not currently exist a gap in theory or in practice in women's studies programs, as Brod claims. The paper argues in favor of both men and women working together to strengthen and broaden women's studies programs in existence and encourages the creation of more programs and more study of gender issues. (shrink)

Dans les sociétés démocratiques contemporaines, les individus revendiquent le droit d'aimer librement. Ils sont attachés à la réussite de leur vie sentimentale et à l'épanouissement de leur sexualité. Mais le corps épris nous permet-il d'accéder à l'existence heureuse que nous désirons? Dans ce livre, Jean-Marie Frey met au jour les ressorts de l'inquiétude suscitée par l'amour charnel. Il montre comment la pudibonderie et le libertinage expriment, chacun à leur manière, une tentative pour se rassurer. Les prudes désireux de voiler les (...) femmes et les libertins exhibant un corps morcelé dans l'imagerie pornographique, n'éprouvent-ils pas les uns et les autres une crainte devant la chair désirable? L'auteur oppose les figures du pudibond et du libertin à celle d'un amant disposé à jouer le jeu d'une passion amoureuse à la fois inquiétante et joyeuse. (shrink)

The crisis of democracy unfolding in the United States was identified by John Paul II as due to misunderstanding the relationship of truth and freedom. This crisis has grown worse due to a libertinism that sees objective moral truths as impositions on both free choice and fulfilling relationships, that identifies self-fulfillment with a self-creation in which one creates one’s own values, that seeks to build democracies apart from moral objectivity, and that dismisses the relevance of God for living well. I (...) argue that democracy cannot survive these libertine errors and that they cannot be successfully countered by utilitarianism, Rawls’s political liberalism, or democratic proceduralism. Survival requires adopting the Thomistic personalism formulated by Aquinas and developed by Karol Wojtyła as indispensable for understanding those lived experiences through which one encounters the ethical moment of self-determination, achieves moral objectivity, avoids loneliness by loving truly, and seeks—via collaboration with women exercising their feminine genius for discerning the welfare of others—the common good, without which democracies collapse into atheistic tyranny. (shrink)

What are the conditions under which one biological object is a part of another biological object? This paper answers this question by developing a general, systematic account of biological parthood. I specify two criteria for biological parthood. Substantial Spatial Inclusionrequires biological parts to be spatially located inside or in the region that the natural boundary of t he biological whole occupies. Compositional Relevance captures the fact that a biological part engages in a biological process that must make a necessary contribution (...) to a condition that is minimally sufficient to one or more of the characteristic behaviors of the biological whole. Instead of emphasizing the diversity of part-whole relations in the biological world, this paper asks what biological part-whole relations have in common and what constrains their existence, in general. After presenting the two criteria for biological parthood I discuss in how far my account can cope with hard cases (e.g., redundant parts) and I reveal the merits and limits of monism. (shrink)

How is hope to be found amid the ethical and political dilemmas of modern life? Writer and philosopher Mary Zournazi brought her questions to some of the most thoughtful intellectuals at work today. She discusses "joyful revolt" with Julia Kristeva, the idea of "the rest of the world" with Gayatri Spivak, the "art of living" with Michel Serres, the "carnival of the senses" with Michael Taussig, the relation of hope to passion and to politics with Chantal Mouffe and Ernesto (...) Laclau. A dozen stimulating minds weigh in with their visions of a better social and political order. The result is a collaboration - of writing, of thinking, and of politics - that demonstrates more clearly than any single-authored project could how ideas encountering one another can produce the vision needed for social change. (shrink)

Mary Shepherd's An Essay upon the Relation of Cause and Effect, first published in 1824, was a pioneering work in metaphysics and epistemology. Together with her 1827 Essays on the Perception of an External Universe, they make her one of the most important philosophers of her era. Although widely neglected by the history of philosophy in the decades after her death, her works have recently begun to attract the attention and sustained study they deserve. In the course of her (...) writings, Shepherd offers trenchant and detailed rebuttals of the arguments and conclusions of many prominent predecessors-including George Berkeley, Thomas Reid, Dugald Stewart, Thomas Brown, William Lawrence, and especially David Hume-but she is no merely negative thinker. On the contrary, her critiques are always in the service of her own distinctive and highly original doctrines, which are of striking contemporary interest. Appearing two hundred years after its original publication, this is the first full modern edition of her first book, which presents and defends the theory of causation and scientific knowledge that constitutes the cornerstone of her entire philosophy. The edition includes an extensive introduction and scholarly notes throughout that provide historical and philosophical context while explaining the central ideas of the work. It also includes Shepherd's two essays published in 1828 and all of her known letters-all but one of them published here for the first time-which shed significant additional light on her philosophical ideas. (shrink)

Discussion of Wittgenstein's Tractatus is currently dominated by two opposing interpretations of the work: a metaphysical or realist reading and the 'resolute' reading of Diamond and Conant. Marie McGinn's principal aim in this book is to develop an alternative interpretative line, which rejects the idea, central to the metaphysical reading, that Wittgenstein sets out to ground the logic of our language in features of an independently constituted reality, but which allows that he aims to provide positive philosophical insights into how (...) language functions. McGinn takes as a guiding principle the idea that we should see Wittgenstein's early work as an attempt to eschew philosophical theory and to allow language itself to reveal how it functions. By this account, the aim of the work is to elucidate what language itself makes clear, namely, what is essential to its capacity to express thoughts that are true or false. However, the early Wittgenstein undertakes this descriptive project in the grip of a set of preconceptions concerning the essence of language that determine both how he conceives the problem and the approach he takes to the task of clarification. Nevertheless, the Tractatus contains philosophical insights, achieved despite his early preconceptions, that form the foundation of his later philosophy. -/- The anti-metaphysical interpretation that is presented includes a novel reading of the problematic opening sections of the Tractatus, in which the apparently metaphysical status of Wittgenstein's remarks is shown to be an illusion. The book includes a discussion of the philosophical background to the Tractatus, a comprehensive interpretation of Wittgenstein's early views of logic and language, and an interpretation of the remarks on solipsism. The final chapter is a discussion of the relation between the early and the later philosophy that articulates the fundamental shift in Wittgenstein's approach to the task of understanding how language functions and reveal the still more fundamental continuity in his conception of his philosophical task. (shrink)

Agonistic Democracy explores how theoretical concepts from agonistic democracy can inform institutional design in order to mediate conflict in multicultural, pluralist societies. Drawing on the work of Foucault, Nietzsche, Schmitt, and Arendt, Marie Paxton outlines the importance of their themes of public contestation, contingency and necessary interdependency for contemporary agonistic thinkers. Paxton delineates three distinct approaches to agonistic democracy: David Owen's perfectionist agonism, Mouffe's adversarial agonism, and William Connolly and James Tully's inclusive agonism. Paxton demonstrates how each is fundamental to (...) enabling citizens to cultivate better virtues for themselves and society (Owen), motivating democratic engagement (Mouffe) and enhancing relations of respect and understanding between conflicting citizens (Connolly and Tully). Situated within the context of a deeply polarised post-Trump America and post-Brexit Britain, this book reveals the need to rethink our approach to conflict mediation through democratic institutions. Pulling together insights from experimental research with deliberative democratic innovations, Paxton explores how agonistic theory might be institutionalised further. Through discussing ways in which agonistic institutions might be developed to render democracy more virtuous, more engaging, and more inclusive, Agonistic Democracy provides a unique resource for students of contemporary political theory. (shrink)

In this book, Mary Midgely turns a spotlight on the fashionable view that we no longer need or use moral judgements. She shows how the question of whether or not we can make moral judgements must inevitably affect our attitudes to the law and its institutions, but also to events that occur in our daily lives.

Scientific culture in Europe and the refugee generation -- Germany and Weimar Berlin as the City of Science -- Origins of a social perspective: doing physical chemistry in Weimar Berlin -- Chemical dynamics and social dynamics in Berlin and Manchester -- Liberalism and the economic foundations of the "Republic of Science" -- Scientific freedom and the social functions of science -- Political foundations of the philosophies of science of Popper, Kuhn, and Polanyi -- Personal knowledge: argument, audiences, and sociological engagement (...) -- Epilogue: SSK, scientific constructivism, and the paradoxical legacy of Polanyi and the 1930s generation. (shrink)

This paper responds to John Burgess's ‘Mathematics and _Bleak House_’. While Burgess's rejection of hermeneutic fictionalism is accepted, it is argued that his two main attacks on revolutionary fictionalism fail to meet their target. Firstly, ‘philosophical modesty’ should not prevent philosophers from questioning the truth of claims made within successful practices, provided that the utility of those practices as they stand can be explained. Secondly, Carnapian scepticism concerning the meaningfulness of _metaphysical_ existence claims has no force against a _naturalized_ version (...) of fictionalism, according to which our ordinary standards of scientific evidence may show that we have no reason to believe the mathematical existence claims made within the context of our mathematical and scientific theories. (shrink)

Feminism is the movement to end women’s oppression. One possible way to understand ‘woman’ in this claim is to take it as a sex term: ‘woman’ picks out human females and being a human female depends on various anatomical features (like genitalia). Historically many feminists have understood ‘woman’ differently: not as a sex term, but as a gender term that depends on social and cultural factors (like social position). In so doing, they distinguished sex (being female or male) from gender (...) (being a woman or a man), although most ordinary language users appear to treat the two interchangeably. More recently this distinction has come under sustained attack and many view it nowadays with (at least some) suspicion. This entry (around 12 000 words in length) outlines and discusses distinctly feminist debates on sex and gender. (shrink)

This is the first modern edition of the works of Lady Mary Shepherd, one of the most important women philosophers of the early modern period. Shepherd has been widely neglected in the history of philosophy, but her work engaged with the dominant philosophers of the time - among them Hume, Berkeley, and Reid. In particular, her 1827 volume Essays on the Perception of an External Universe outlines a theory of causation, perception, and knowledge which Shepherd presents as an alternative (...) to what she sees as the mistaken views of Berkeley and Hume. What she ultimately presents is an original and systematic metaphysics and epistemology. Shepherd's Essays consists of two parts. The first is a theory of perception and knowledge of the external world, which is designed to rebut idealism and skepticism about the external world and show that our ordinary beliefs are based on reason. The second is a collection of essays on topics in metaphysics and epistemology, including the immateriality and eternity of the mind, the relationship between mind and body, the possibility of miracles, the association of ideas, the relationship between physical and mathematical reasoning, and the epistemology of testimony. Antonia LoLordo's edition of Shepherd's Essays includes scholarly notes throughout the text that provide historical and philosophical context and expand on the major concepts of Shepherd's system. Her extensive introduction to Shepherd's life and works surveys some of the major points of Shepherd's system, points out directions for future research, and offers guidance for readers planning to teach her work in their courses. This volume is an invaluable primary resource for scholars, graduate students, and undergraduates interested in metaphysics, epistemology, and early modern philosophy. (shrink)

This chapter, which examines the unity shared between what appear to be conflicting modes of natural investigation, an often neglected aspect of the history of British natural philosophy, also discusses the views of Francis Bacon on observation and experiment and describes his system of the sciences. It looks at aspects of Bacon's program for natural philosophy that made critics set the divide Baconian natural philosophy and the mathematical sciences of the seventeenth century. The chapter furthermore highlights the role of the (...) Baconian system of the sciences in the acceptance of Isaac Newton's Principia mathematica. (shrink)

«Claros del bosque» es uno de los libros esenciales de la trayectoria filosófica de María Zambrano en el que vemos, por primera vez, en marcha su «razón poética». Nadie mejor que la propia autora para presentarnos el significado de esta obra: “«Claros del bosque» dentro de mi pensamiento vertido en lo impreso, salvo alguna excepción, aparece como algo inédito salido de ese escribir irreprimible que brota por sí mismo y que ha ido a parar a cuadernos y hojas que nadie (...) conoce, ni yo misma, reacia que soy a releerme. Tenía que suceder por fuerza. Mas creo que el carácter de ofrenda de «Claros del bosque» a la persona a quien va dedicado en su tránsito tiene que ver en ello, acentuando así el carácter de ofrenda que todo lo que he publicado tiene desde siempre. Nada es de extrañar que la razón discursiva apenas aparezca. Con anterioridad esbocé una ‘Crítica de la razón discursiva’ que no podría prometerme que salga de ese estado. Creo, pues, que como libro es el que más responde a esa ‘idea’ hace tiempo formulada de que ‘pensar es ante todo –como raíz, como acto–– descifrar lo que se siente’, entendiendo por sentir el ‘sentir originario’, expresión usada por mí desde hace años. Y también que ‘el hombre es el ser que padece su propia trascendencia’ en un incesante proceso de unificación entre pasividad y conocimiento, entre ser y vida. Vida verdadera, sorprendida tan sólo en algunos claros que se abren en la espesura inicial entre cielo y tierra. Y en el remoto horizonte donde cielo y tierra, ser y vida, vida y muerte se anegan”. (shrink)

Inspired and in honor of the work of noted political theorist Mary P. Nichols, the essays in this volume explore political ideas and implications in a range of works of philosophy, literature, and film from classical antiquity to the present day, creating an interdisciplinary conversation across genres.

How do we act justly in the world? How can we ethically respond to social and economic crisis and the desperation caused by violence and atrocity? Justice and Love is a philosophical dialogue on how to imagine and act in a more just world by theologian Rowan Williams and philosopher Mary Zournazi. Drawing on examples from the European Migrant Crisis to Brexit, the authors reflect on justice as a condition of being rather than cold fact. Looking at different religious (...) and philosophical traditions to enrich our language of justice, this book explores the love and patience needed for social healing and the imagination required to experience the world in new ways. (shrink)

En este libro, la autora desarrolla su concepción del juicio reflexionante inspirada en Emmanuel Kant y en Hannah Arendt para concentrarse en cómo cierto tipo de narraciones modelan nuestras nociones de lo que consideramos moral. Lara nos ofrece distintas concepciones sobre el mal en su formulación histórica mediante los ejemplos de las tragedias griegas, las diferentes concepciones sobre el mal en la obra de Shakespeare, el uso literario de la metáfora en la obra de Joseph Conrad y en narraciones fílmicas (...) que describen la crueldad humana. Lara sugiere que el aprendizaje moral es un proceso en el que intervienen las instituciones sociales, la voluntad de los individuos y de las sociedades para comprometerse a un debate abierto y con ello modelar los juicios colectivos sobre el pasado. Lara enfatiza que el juicio reflexionante se da entre un evento, una narración de dicho evento y la recepción pública de dicha narrativa. En este libro se aportan importantes métodos para la comprensión del fenómeno moral del mal, porque introducen nuevas verdades desvelatorias acerca de eventos particulares que no pueden ser simplemente captados por medio de categorías conceptuales. Lara utiliza como fuentes a Jürgen Habermas, Walter Benjamin, Primo Levi, Giorgio Agamben y Ariel Dorfman para probar la conclusión de este tipo de narraciones: la acción (de crueldad) ata de manera definitiva al perpetrador con su víctima. (shrink)

Pascal places man at the heart of fundamental “contraries”: “Nature has put us so well in the middle that if we change one side of the scale, we also change the other (…). This makes me believe that there are springs in our head, which are so arranged that whoever touches one also touches the opposite”. The “middle” «which has fallen to us in share» can only be understood through the “divine milieu” and the role of a Mediator: this is (...) how the path of a consent “from ourselves to ourselves” is drawn for man. themselves», peace with God, the joy of salvation, the discovery of the truthfulness of the Gospel, the hope of a new life... It is nothing less than a consent to reality, to the end of a difficult crossing, often obscure and noisy open to a silence which is that of the tested, paradoxical Presence “of a God who hides himself”. (shrink)

In Vodou Cosmology and the Haitian Revolution in the Enlightenment Ideals of Kant and Hegel, Vivaldi Jean-Marie begins with an interpretation of the rise of Vodou practices in Saint-Domingue which is sensitive to the social, spiritual and cultural challenges of the slaves communities in Saint-Domingue, later Haiti. He shows effectively that Vodou cosmology emerged as a spiritual, social and cultural technology for the enslaved to overcome the dissonance and brutality of slavery in Saint-Domingue. Vodou Cosmology thus assumes the tripartite role (...) of spiritual, social and cultural compass for slaves who, concurrently with the development of Vodou, managed to establish a common ethos. Furthermore, to situate the rise of Vodou cosmology within the larger discourse of the Enlightenment and argue that it heralded a radical Enlightenment in the African diaspora, Jean-Marie compares and contrasts some aspects of the philosophies of Kant and Hegel with the social, spiritual and cultural experience of the enslaved communities of Saint-Domingue. This comparison shows that Kant and Hegel's depiction of African Negroes' mores and their religious practices in the colonies fails to capture that Vodou cosmology was both a mechanism of resistance and the medium to restore their social, spiritual, and cultural identity against the backdrop of the Atlantic slave trade. Also, he elaborates the Enlightenment's conception of African Negroes as commercial currency and specifically Hegel's view of slavery in the colonies as the manifestation of divine providence. He concludes that the significance of the Haitian Revolution lies in the fact that it ascribed freedom to people of African descent in the diaspora and is thus implicit in later themes of black freedom. The Haitian Revolution ties blackness with freedom and mapped out a radical enlightenment in the European colonies. (shrink)

BackgroundEvolving medical technology, advancing biomedical and drug research, and changing laws and legislation impact patients’ healthcare options and influence healthcare practitioners’ (HCPs’) practices. Conscientious objection policy confusion and variability can arise as it may occasionally be unclear what underpins non-participation. Our objective was to identify, analyze, and synthesize the factors that influenced HCPs who did not participate in ethically complex, legally available healthcare.MethodsWe used Arksey and O’Malley’s framework while considering Levac et al.’s enhancements, and qualitatively synthesized the evidence. We searched (...) Medline, CINAHL, JSTOR, EMBASE, PsychINFO, Sociological Abstracts, and ProQuest Dissertations and Theses Global from January 1, 1998, to January 15, 2020, and reviewed the references of the final articles. We included articles written in English that discussed the factors that influenced physicians and registered nurses (RNs) who did not participate in end-of-life (EOL), reproductive technology and health, genetic testing, and organ or tissue donation healthcare areas. Using Covidence, we conducted title and abstract screening, followed by full-text screening against our eligibility criteria. We extracted the article’s data into a spreadsheet, analyzed the articles, and completed a qualitative content analysis using NVivo12.ResultsWe identified 10,664 articles through the search, and after the screening, 16 articles were included. The articles sampled RNs (n = 5) and physicians (n = 11) and encompassed qualitative (n = 7), quantitative (n = 7), and mixed (n = 2) methodologies. The care areas included reproductive technology and health (n = 11), EOL (n = 3), organ procurement (n = 1), and genetic testing (n = 1). One article included two care areas; EOL and reproductive health. The themed factors that influenced HCPs who did not participate in healthcare were: (1) HCPs’ characteristics, (2) personal beliefs, (3) professional ethos, 4) emotional labour considerations, and (5) system and clinical practice considerations.ConclusionThe factors that influenced HCPs’ who did not participate in ethically complex, legally available care are diverse. There is a need to recognize conscientious objection to healthcare as a separate construct from non-participation in healthcare for reasons other than conscience. Understanding these separate constructs will support HCPs’ specific to the underlying factors influencing their practice participation. (shrink)

La renommée nationale et internationale de Pierre Bourdieu lui est venue de la sociologie, une sociologie un peu particulière, dite " des élites ", ou plus communément, " de la domination ", au fil de laquelle il ne se fit pas faute de fustiger les représentants de celle qu'il appelait " La discipline du couronnement ", la philosophie. C'était là pourtant son terroir d'origine, sa formation première, et la seule dans laquelle il possédât un diplôme. Mais il ne voyait dans (...) ses anciens " collègues " que des lectors figés dans une position scolastique qui les éloignait des urgences du monde et du " sens pratique ". Pourtant, c'est à l'aide de La philosophie qu'il critique la philosophie, et vise à l'éduquer, qu'il forge les concepts majeurs de sa sociologie, comme l'habitus, la violence symbolique. Et l'enjeu de ses recherches est encore un enjeu philosophique, qui le rapproche de ceux qui ont voulu transformer le monde, au lieu de se borner à le penser. (shrink)

Dentro de la tradición de la hermenéutica filosófica y, más específicamente, de la ontología hermenéutica del filósofo alemán H.G. Gadamer, "Interpretar y argumentar" constituye una indagación en el modelo de racionalidad propio ...

The matter with Pantheism -- Panic -- Pan -- Panterruption -- Hyle -- Panfusion -- Cosmos -- Pancarnation -- Theos -- Pandemonium.

This collection is the first comprehensive history of Fichte's reception in America, highlighting the existence of a long and strong tradition of Fichtean studies throughout the continent and demonstrating the centrality of Fichtean ideas in contemporary discussions of issues such as feminism, social criticism, and decolonial thought. Read and reinterpreted in the highly diverse circumstances across the American continent, Fichte's ideas are presented in a radically new light, uncovering the Fichtean spirit of self-activity and autonomous thought in an American context.