Today’s question concerning technology involves asking about both the post-pandemic world and the post-data-economy world, in a situation where resentments and scapegoats are easily generated. We c...

Against the usual interpretation, which states that Afrofuturism is unreservedly technophilic, I argue that Afrofuturism is a radical critique of white technology. White technology (be it imperial,...

If performativity means that to say stupid things is to do stupid things, then today stupidity is a very large problem, both within and outside philosophy, stemming, according to Adorno and Horkheimer, from a prostitution of the Aufklärung. But understanding stupidity seems almost to require becoming stupid oneself, as evidenced by Derrida's misunderstanding of Deleuze on just this topic, the former failing to grasp that the latter's account is founded on Simondon's theory of individuation, and on the difference between specific (...) individuation and psychic individuation. This failure comes despite the fact that différance itself must be understood as individuation, and thus what both Deleuze and Derrida help us to think, without quite managing to think it themselves, is that stupidity must be understood in terms of that psychic being who is pharmacologically and technologically capable of being disindividuated. (shrink)

This interview with the philosopher Bernard Stiegler was conducted in Paris on 28 January 2015, and first appeared in Dutch translation in the journal De uil van Minerva. The conversation begins by discussing the fundamental place occupied by the concept of ‘technics’ in Stiegler’s work, and how the ‘constitutivity’ of technics does and does not relate to Kant and Husserl. Stiegler is then asked about his relationship with Deleuze, and he responds by focusing on the concept of quasi-causality, but also (...) by arguing that there is a certain trajectory in Deleuze’s thought, situating his own philosophy in relation to its various moments. Stiegler is then asked to respond to the Charlie Hebdo terrorist attacks carried out three weeks prior to the interview. After making a couple of precautionary remarks, Stiegler relates such occurrences to the problem of what he calls ‘spiritual poverty’, to the intensification of ‘negative sublimation’ that can occur when there is a disconnection between the generations, and more generally to the growth of nihilism. All of these phenomena relate to the exploitation of technology by a virulent capitalism that irrationally believes that only the market is rational. After consideration of the complex historical relationship between Islam and modernization, and of both of these to Nietzsche’s ‘death of God’, and after recalling the destructive role played by the West in the rise of fundamentalism and jihadism, Stiegler concludes by reflecting on the fact that, ultimately, ‘intellectuals’ have failed to use technologies in ways that produce alternatives to consumerism. (shrink)

This interview with Bernard Stiegler’s long-time translator and collaborator, Daniel Ross, examines the connections between different periods of Stiegler’s work, thought, writing and activism. Moving from the three volumes of Technics and Time to the final large-scale collaborative project of The Internation, the discussion concentrates on Stiegler’s conceptualization of ‘protentionality’, hope and care for a world confronted by climate crises, entropy and computational economic reconfigurations of work, economy and imaginations for futural possibilities. The interview foreshadows the special issue (...) on The Internation project planned by Bishop and Stiegler for TCS that will appear in the near future. (shrink)

Orthodox Judaism is one of the fastest-growing religious communities in contemporary American life. According to the 2013 Pew Center Survey on American religious life, Orthodox Judaism is poised to surpass all other denominations of Judaism in the United States by 2050. Anyone who wishes to understand more about Judaism in America will need to consider the tenets and practices of Orthodox Judaism: who its adherents are, what they believe in, what motivates them, and to whom they turn for moral, intellectual, (...) and spiritual guidance. Among those spiritual leaders none looms larger than Rabbi Joseph B. Soloveitchik, heir to the legendary Talmudic dynasty of Brisk and a teacher and ordainer of thousands of rabbis during his time as a Talmud teacher at Yeshiva University from the Second World War until the 1980s. Soloveitchik was not only a Talmudic authority but a scholar of Western philosophy. While many books and articles have been written about Soloveitchik's legacy and his influence on American Orthodoxy, few have looked carefully at his disciples in Torah and Talmud study, and even fewer at his Jewish thought and philosophy. "Soloveitchik's Children: Irving Greenberg, David Hartman, Jonathan Sacks, and the Future of Jewish Theology in America" is the first book to study closely three of Soloveitchik's major disciples in Jewish thought and philosophy: Rabbis Irving ("Yitz") Greenberg, David Hartman, and Jonathan Sacks. These three figures hold unique places in modern and contemporary American Jewish life. Each has been highly influential not only within American Orthodoxy but within American Judaism more broadly; each has contributed significantly in the development of Jewish philosophy and theology in the postwar era; each has founded and presided over institutions of their own. David Ross Goodman narrates how each of these three major modern Jewish thinkers learned from and adapted Soloveitchik's teachings in their own ways, even while advancing his philosophical and theological legacy. Goodman highlights the approaches taken by Greenberg, Hartman, and Sacks to some of the most critical religious and philosophical issues of our time: Jewish-Christian relations and interfaith theology; the proper religious response to the Holocaust; the place of creativity in religious life; and the primacy of life in the Jewish tradition. The story of religious life and Judaism in contemporary America is incomplete without an understanding of how three of the most consequential Jewish thinkers of this generation adapted the teachings of one of the most consequential Jewish thinkers of the previous generation. "Soloveitchik's Children" tells this gripping intellectual and religious story in a learned, and engaging manner, shining a light on where Jewish religious thought in the United States currently stands-and where it may be heading in the coming generations. (shrink)

North America is in the grips of an epidemic of opioid-related poisonings. Overdose education and naloxone distribution programmes emerged as an option for structurally vulnerable populations who could not or would not access mainstream emergency medical services in the event of an overdose. These task shifting programmes utilize lay persons to deliver opioid resuscitation in the context of longstanding stigmatization and marginalization from mainstream healthcare services. OEND programmes exist at the intersection of harm reduction and emergency services. One goal of (...) OEND programmes is to help redress the health-related inequities common among people who use drugs, which include minimizing the gap between people who use drugs and the formal healthcare system. However, if this goal is not achieved these inequities may be entrenched. In this article, we consider the ethical promises and perils associated with OEND as task shifting. We argue that public health practitioners must consider the ethical aspects of task shifting programmes that may inadvertently harm already structurally vulnerable populations. We believe that even if OEND programmes reduce opioid-related deaths, we nevertheless question if, by virtue of its existence, OEND programmes might also unintentionally disenfranchise structurally vulnerable populations from comprehensive healthcare services, including mainstream emergency care. (shrink)

This article addresses the question under what conditions it is still possible to think in today’s era of the Anthropocene, in which the human has become the key factor in the evolution of the biosphere, considering the fact, structurally neglected by philosophy, that thinking is thoroughly conditioned by a technical milieu of retentional dispositives. The Anthropocene results from modern technology’s domination of the earth through industrialization that is currently unfolding as a process of generalized, digital automation, which tends to eliminate (...) reflection and to block any genuine questioning of its own development, producing a state of generalized entropy at all levels—ecological, psychic, social, economic, and, in particular, the noetic or thinking. The radical undermining of the very possibility of thinking and questioning, thought by Martin Heidegger in terms of Enframing, should be understood as a pharmacological situation that calls for a therapeutic reversal of the toxicity of current digital technologies into a remedial instrument for realizing a negentropic turn beyond the Anthropocene and toward the Neganthropocene. This requires that thinking starts to understand itself as caring, i.e., as a taking care of itself by taking care of the technical pharmaka that thoroughly constitute and condition it and that can render human life as noetic life both deeply unlivable and profoundly worthwhile. (shrink)

In Of Grammatology, Derrida discusses Leroi-Gourhan in relating différance to memory, the ‘program’, and the history of life. In Technics and Time, 1, Stiegler argues that Derrida failed to draw all the philosophical implications of linking différance to the questions of life and retention. Derrida returned to the life sciences in 1975, in a seminar not published in its entirety until 2019. There, Derrida attempts to deconstruct the geneticist François Jacob's account of the ‘logic of life’, but Derrida's analysis of (...) different kinds of memory and programs seems confused, suggesting that the Derridean text remains haunted by the deficiencies of his earlier reading of Leroi-Gourhan. Later in the seminar, Derrida shows foresight concerning the problems arising from seeing the genetic molecule as akin to a computer program, despite Jacob making this link via Schrödinger and Wiener's discussions of negentropy. When Derrida turns to a reading of Freud and libidinal energy, however, he ‘assumes’ a reading of Laplanche but ignores the latter's critique of Freud's own preoccupations with the second law of thermodynamics. The limitations of Derrida's attempts to bring deconstruction together with scientific understanding expose the need for the kind of ‘organological’ and ‘neganthropological’ approach that Stiegler will ultimately pursue. (shrink)

In Philosophy of Care, Boris Groys undertakes a reading of key philosophical texts in terms of the relationship between self-care and care, as a way of trying to reinvigorate the question of health beyond its current instantiation in biopolitical life and algorithmic life. He passes through Socrates, Hegel, Nietzsche, Kojève, Bataille, Heidegger and others, culminating in Bogdanov’s distinction between egressive and degressive organization and his cosmist-immortalist dreams. The philosophy outlined by Groys is questioned here through the prism of the work (...) of Bernard Stiegler, in particular via the distinction between labour and work, a re-reading of Hegel on the master-slave dialectic, an interpretation of the meaning of defunctionalization, and an account of the necessity of reorienting ourselves in thought so as to make possible a new economy of care, which depends on the possibility of fostering new processes of sublimation. (shrink)

Bernard Stiegler’s theoretical and practical Internation Project called for a refoundation of theoretical computer science that would also put the fact of exchange back at the centre of the conceptualization and organization of the economy. This can be interpreted as a call to critique a form of capitalism that has arisen over the past 70 years through an ideology via which ‘information’ conjoins computation and economics into what becomes an absolute market. But another history of exchange unfolds contemporaneously with this (...) ideology: that pursued in responses to Marcel Mauss’s anthropology of the gift, by Claude Lévi-Strauss, Georges Bataille and Maurice Godelier, among others. Stiegler’s ‘neganthropology’ equally responds to and is informed by this other history of the fact of exchange but, by looking at these works more closely, it may be possible to pursue Stiegler’s project in fields such as kinship and sexuality, which were not his direct concern. (shrink)

Small corpora remain an important resource for addressing questions requiring specialized data not found in large general purpose corpora. But do these small corpora have sufficient data to analyze low-frequency phenomena? This article presents a case study of the try-and-V pseudocoordination construction in English, which has an unusual morphosyntactic restriction: neither verb can be inflected. Diachronic corpora elucidate its origin as reanalysis from ambiguous usage of non-finite verbs in the late 1500s. Dialectal corpora reveal variation in frequency but not grammatical (...) properties. And child language corpora reveal productive usage even by young children. These results are considered successful and the outlook is optimistic for addressing low-frequency phenomena beyond contemporary, standard English, especially as more, and more diverse, corpora become available. (shrink)

Against the usual interpretation, which states that Afrofuturism is unreservedly technophilic, I argue that Afrofuturism is a radical critique of white technology. White technology (be it imperial, colonial or capitalist) is an acosmic technology that rejects its belonging to the cosmos. The Space Age and what is now called New Space (both of which have neo-colonial aims) are perfect illustrations of white technology and its anthropocentric enthusiasm. Rejecting this colonial and exploitative technology, Afrofuturism – from the music and poems of (...) Sun Ra to the paintings of Wangechi Mutu to the poems and activism of Alexis Pauline Gumbs – is first and foremost an attempt to use outer space not as a space open to conquest, but as a mediation, a stellar detour thanks to which our terrestrial condition could be politically and anthropologically rethought. At odds with any geoengineering project, Afrofuturism conjures up an “epoch of being” (Heidegger) in which technology would be constantly inhabited by a form of uncanny that would definitively prevent human beings from considering technology as a way of mastering the Earth. (shrink)

If performativity means that to say stupid things is to do stupid things, then today stupidity is a very large problem, both within and outside philosophy, stemming, according to Adorno and Horkheimer, from a prostitution of the Aufklärung. But understanding stupidity seems almost to require becoming stupid oneself, as evidenced by Derrida's misunderstanding of Deleuze on just this topic, the former failing to grasp that the latter's account is founded on Simondon's theory of individuation, and on the difference between specific (...) individuation and psychic individuation. This failure comes despite the fact that différance itself must be understood as individuation, and thus what both Deleuze and Derrida help us to think, without quite managing to think it themselves, is that stupidity must be understood in terms of that psychic being who is pharmacologically and technologically capable of being disindividuated. (shrink)

ABSTRACTThis report on end‐of‐life decision‐making in Canada was produced by an international expert panel and commissioned by the Royal Society of Canada. It consists of five chapters.Chapter 1 reviews what is known about end‐of‐life care and opinions about assisted dying in Canada.Chapter 2 reviews the legal status quo in Canada with regard to various forms of assisted death.Chapter 3 reviews ethical issues pertaining to assisted death. The analysis is grounded in core values central to Canada's constitutional order.Chapter 4 reviews the (...) experiences had in a number of jurisdictions that have decriminalized or recently reviewed assisted dying in some shape or form.Chapter 5 provides recommendations with regard to the provision of palliative care in Canada, as well as recommendations for reform with respect to the various forms of assisted death covered in this document. (shrink)

"Is it meaningful to call oneself a democrat? And if so, how do you interpret the word?" -/- In responding to this question, eight iconoclastic thinkers prove the rich potential of democracy, along with its critical weaknesses, and reconceive the practice to accommodate new political and cultural realities. Giorgio Agamben traces the tense history of constitutions and their coexistence with various governments. Alain Badiou contrasts current democratic practice with democratic communism. Daniel Bensaid ponders the institutionalization of democracy, while Wendy (...) Brown discusses the democratization of society under neoliberalism. Jean-Luc Nancy measures the difference between democracy as a form of rule and as a human end, and Jacques Rancière highlights its egalitarian nature. Kristin Ross identifies hierarchical relationships within democratic practice, and Slavoj Zizek complicates the distinction between those who desire to own the state and those who wish to do without it. -/- Concentrating on the classical roots of democracy and its changing meaning over time and within different contexts, these essays uniquely defend what is left of the left-wing tradition after the fall of Soviet communism. They confront disincentives to active democratic participation that have caused voter turnout to decline in western countries, and they address electoral indifference by invoking and reviving the tradition of citizen involvement. Passionately written and theoretically rich, this collection speaks to all facets of modern political and democratic debate. (shrink)

Ours is an age of general automation. The factory that produced proletarians now extends to the biosphere; consequently, disautomatization is needed, which is the real meaning of autonomy. Autonomy and automatism must be reconceived as a composition rather than an opposition. Knowledge depends on hypomnesic automatisms that open up the possibility of what Socrates called “thinking for oneself”; digitalization thus requires a new epistemology that entails questions of political and libidinal economy. Today, automatization serves the autonomization of technics more than (...) noetic autonomy, but reconceiving the latter necessarily involves reconsidering the meaning and character of desire. Greta Thunberg’s diagnosis of the irresponsibility of the generation before hers exposes the fact that the knowledge necessary to combat the consequences of contemporary technological development has been destroyed. The only possible counter to this irresponsibility lies in the reconstitution of knowledge, understood as the means by which humans struggle against entropy and anthropy. (shrink)

"Is it meaningful to call oneself a democrat? And if so, how do you interpret the word?" In responding to this question, eight iconoclastic thinkers prove the rich potential of democracy, along with its critical weaknesses, and reconceive the practice to accommodate new political and cultural realities. Giorgio Agamben traces the tense history of constitutions and their coexistence with various governments. Alain Badiou contrasts current democratic practice with democratic communism. Daniel Bensaid ponders the institutionalization of democracy, while Wendy Brown (...) discusses the democratization of society under neoliberalism. Jean-Luc Nancy measures the difference between democracy as a form of rule and as a human end, and Jacques Rancière highlights its egalitarian nature. Kristin Ross identifies hierarchical relationships within democratic practice, and Slavoj Zizek complicates the distinction between those who desire to own the state and those who wish to do without it. Concentrating on the classical roots of democracy and its changing meaning over time and within different contexts, these essays uniquely defend what is left of the left-wing tradition after the fall of Soviet communism. They confront disincentives to active democratic participation that have caused voter turnout to decline in western countries, and they address electoral indifference by invoking and reviving the tradition of citizen involvement. Passionately written and theoretically rich, this collection speaks to all facets of modern political and democratic debate. (shrink)

Physicians working in the world of competitive sports face unique ethical challenges, many of which center around conflicts of interest. Team-employed physicians have obligations to act in the club's best interest while caring for the individual athlete. As such, they must balance issues like protecting versus sharing health information, as well as issues regarding autonomous informed consent versus paternalistic decision making in determining whether an athlete may compete safely. Moreover, the physician has to deal with an athlete's decisions about performance (...) enhancement and return to play, pursuit of which may not be in the athlete's long-term best interests but may benefit the athlete and team in the short term. These difficult tasks are complicated by the lack of evidence-based standards in a field influenced by the lure of financial gains for multiple parties involved. In this article, we review ethical issues in sports medicine with specific attention paid to American professional football. (shrink)

We report on the small-scale (0.5 13 h - 1M, a large-scale bias of ~2.0 and a satellite fraction of 12 ± 2 per cent. Thus, these galaxies occupy haloes with average masses in between those of the higher redshift BOSS CMASS sample and the original SDSS I/II luminous red galaxy sample © 2012 The Authors Published by Oxford University Press on behalf of the Royal Astronomical Society © doi:10.1093/mnras/sts314.

The events of performance artist Stelarc serve as a mediation between the discourses of cultural and social theory, science and the tropes of science fiction, translating theoretical and narrative models of the `posthuman' into performative parameters of corporeal actualization. His cultural and theoretical bricolage elides borders, creating a dialogue with numerous discourses surrounding bodies, sexual politics, `becomings', and the tension between Cartesian and phenomenological models of the body. Do his `events' offer empowered alternative bodies, or are they representative of a (...) reductionist objectification of the physical, psychical, political and social body to a l'art pour l'art sensibility; subordinating (hyper)reality, theory and ideology to the `pure' aesthetics of art, image and performance? While portrayed by some as an exemplary proponent of our putatively optimistic posthuman future, many see Stelarc's work as being indicative of the apocalyptic dangers of untheorized approaches to incorporating technology into the body. This interview with Stelarc attempts to clarify the artist's position on many such issues surrounding his work. (shrink)

This article analyses the remains of the seventh-century epic known as the "Kypria" from literary as well as iconographical perspectives. The literary study of the "Kypria" includes a provisional reconstruction followed by a defense of the poem against many critics, beginning with Aristotle, who have found it tediously linear and unsophisticated. The "Kypria" apparently made artful use of catalogues, flashbacks, digressions, and predictions as traditional sources of epic poikilia. The second part of this study examines several instances in which the (...) "Kypria" influenced representational art of Archaic Greece. Study of the iconographical tradition often yields details which may be retrojected into the poem, albeit with varying degrees of certitude. The influence of the "Kypria" on the iconography of Greek art, especially pronounced considering the greater overall prestige of the Iliad and the Odyssey, is explained on the basis of the themes and purposes of the cyclic poem. First, the "Kypria" was so often translated into the visual medium because of the high number of potentially interesting subjects which it offered to artists. Second, Proklos commented that the poems of the epic cycle were later preserved less for their literary quality than for the concatenation of epic events which they preserved. In choosing to transfer this poetic tradition to their own media, archaic artists simultaneously evoked the powerful causality of the poem and, more importantly, alluded to the larger story of the Trojan War. (shrink)

We present a one per cent measurement of the cosmic distance scale from the detections of the baryon acoustic oscillations in the clustering of galaxies from the Baryon Oscillation Spectroscopic Survey, which is part of the Sloan Digital Sky Survey III. Our results come from the Data Release 11 sample, containing nearly one million galaxies and covering approximately 8500 square degrees and the redshift range 0.2 < z < 0.7. We also compare these results with those from the publicly released (...) DR9 and DR10 samples. Assuming a concordance Λ cold dark matter cosmological model, the DR11 sample covers a volume of 13 Gpc3 and is the largest region of the Universe ever surveyed at this density. We measure the correlation function and power spectrum, including density-field reconstruction of the BAO feature. The acoustic features are detected at a significance of over 7σ in both the correlation function and power spectrum. Fitting for the position of the acoustic features measures the distance relative to the sound horizon at the drag epoch, rd, which has a value of rd,fid = 149.28 Mpc in our fiducial cosmology. We find DV = at z = 0.32 and DV = at z = 0.57. At 1.0 per cent, this latter measure is the most precise distance constraint ever obtained from a galaxy survey. Separating the clustering along and transverse to the line of sight yields measurements at z = 0.57 of DA = and H =. Our measurements of the distance scale are in good agreement with previous BAO measurements and with the predictions from cosmic microwave background data for a spatially flat CDM model with a cosmological constant. © 2014 The Author Published by Oxford University Press on behalf of the Royal Astronomical Society. (shrink)

In spite of a powerful tradition, more than two thousand years old, that in a valid argument the premises must be relevant to the conclusion, twentieth-century logicians neglected the concept of relevance until the publication of Volume I of this monumental work. Since that time relevance logic has achieved an important place in the field of philosophy: Volume II of Entailment brings to a conclusion a powerful and authoritative presentation of the subject by most of the top people working in (...) the area. Originally the aim of Volume II was simply to cover certain topics not treated in the first volume--quantification, for example--or to extend the coverage of certain topics, such as semantics. However, because of the technical progress that has occurred since the publication of the first volume, Volume II now includes other material. The book contains the work of Alasdair Urquhart, who has shown that the principal sentential systems of relevance logic are undecidable, and of Kit Fine, who has demonstrated that, although the first-order systems are incomplete with respect to the conjectured constant domain semantics, they are still complete with respect to a semantics based on "arbitrary objects." Also presented is important work by the other contributing authors, who are Daniel Cohen, Steven Giambrone, Dorothy L. Grover, Anil Gupta, Glen Helman, Errol P. Martin, Michael A. McRobbie, and Stuart Shapiro. Robert G. Wolf's bibliography of 3000 items is a valuable addition to the volume. (shrink)

Translation from German to English by Daniel Fidel Ferrer -/- What Does it Mean to Orient Oneself in Thinking? -/- German title: "Was heißt: sich im Denken orientieren?" -/- Published: October 1786, Königsberg in Prussia, Germany. By Immanuel Kant (Born in 1724 and died in 1804) -/- Translation into English by Daniel Fidel Ferrer (March, 17, 2014). The day of Holi in India in 2014. -/- From 1774 to about 1800, there were three intense philosophical and theological controversies (...) underway in Germany, namely: Fragments Controversy, the Pantheism Controversy, and the Atheism Controversy. Kant’s essay translated here is Kant’s respond to the Pantheism Controversy. During this period (1770-1800), there was the Sturm und Drang (Storm and Urge (stress)) movement with thinkers like Johann Hamann, Johann Herder, Friedrich Schiller, and Johann Goethe; who were against the cultural movement of the Enlightenment (Aufklärung). Kant was on the side of Enlightenment (see his Answer the Question: What is Enlightenment? 1784). -/- What Does it Mean to Orient Oneself in Thinking? / By Immanuel Kant (1724-1804). [Was heißt: sich im Denken orientieren? English]. (shrink)

This two-part volume collects the complete fragments and most important testimonies for the leading presocratic philosophers. The Greek and Latin texts are translated on facing pages and accompanied by a brief commentary for each philosopher.

Available from UMI in association with The British Library. Requires signed TDF. ;This thesis examines the influence and reception of John Locke in France and French-speaking communities in the period 1688 to 1734. We begin with the circumstances of the translation of Locke's works into French, a study of Locke's personal relationships and correspondence with French Protestants chiefly in the Low Countries, and a survey of early references to Locke in literary journals; these establish the initial patterns of dissemination of (...) Locke's ideas. ;Four areas are then examined in detail: the use made of Locke by those writing on natural law, especially Jean Barbeyrac in his influential translations of Grotius and Pufendorf; Locke's contribution to debates on natural order of words in natural languages and on methods of Latin-teaching, chiefly in the work of Du Marsais; the Jesuit educator Claude Buffier and his use of, and reservations about, Locke in the context of educational theory and empirical philosophy; and Locke's place in the debate, set by Cartesian and scholastic traditions, about metaphysical and epistemological questions such as animal souls and thinking matter. ;Voltaire forms the focus of the conclusion: his own study of Locke and his presentation of Locke's ideas are examined by means of his own correspondence and of a detailed study of the Lettres philosophiques and immediate responses to them in literary circles. We conclude that, although Voltaire was not the first French-speaking writer to discover and use Locke, he did importantly popularise Locke by presenting him coherently and comprehensibly. (shrink)

"The Invention of Modern Science proposes a fruitful way of going beyond the apparently irreconcilable positions, that science is either "objective" or "socially constructed." Instead, suggests Isabelle Stengers, one of the most important and influential philosophers of science in Europe, we might understand the tension between scientific objectivity and belief as a necessary part of science, central to the practices invented and reinvented by scientists."--pub. desc.

Cataloguing: -/- Twilight of the Idols or How to Philosophize with a Hammer / By Friedrich Nietzsche (1844-1900). [Götzen-Dämmerung. English]. Translation of text, afterward, notes, letters, and appendixes by ©Daniel Fidel Ferrer, 2013. 1. Philosophy 2) Metaphysics 3) Philosophy, Germa 4) Philosophy, German -- 19th century 5) Philosophy, German – Greek influences I. Nietzsche, Friedrich Wilhelm, 1844-1900 II. Ferrer, Daniel Fidel, 1952- .

This paper will follow the thread that may be traced in Derrida’s Mal d’Archive 4 when the title is translated as “The Archive Bug.” In so doing, it will attempt to describe the ways in which the death drive as it appears in Mal d’Archive may be related to the concept of différance as it has emerged in Derrida’s theoretical writings under various names. The argument will hinge on the thinking of différance as a virus, in the sense of (...) an information entity which propagates by entering a genetic structure and substituting elements of its code. (shrink)

Let us hypothesize that there are three main "registers" of writing: narrative, description and commentary. "Narrative" and "description" are by definition concerned with diachronic and synchronic relationships ; and it may be said that taken together, they therefore exhaust the inventory of all relationships constituting the "world" our language regards as possible. It is often remarked that there is such an affinity between narration and description that on occasion they are hard to distinguish: narration is the description of an action (...) or change, and description mimes the action of relating items one to the other, and hence may have a narrative function. This solidarity of narration and description justifies their being grouped together as constituting the "topic" of literary discourse. But the function of "commentary," which correlates the text with a context, is to create a different type of relationship, in which makes the narrative/descriptive topic "meaningful." We are thus distinguishing "meaning" and "meaningfulness" on the grounds that "meaning" can be understood as the object of semantic analysis , whereas "meaningfulness" is the meaning bestowed on a set of relationships by an act of interpretation . This type of meaningfulness is what the moral of a La Fontaine fable most characteristically seeks to create. Thus, the two-line commentary segment in Le Chat, la Belette et le petit Lapin: Ceci ressemble fort aux débats qu'ont parfoisLes petits souverains se rapportants aux rois1 designates the narrative/descriptive relationships established on the fable proper , designates the pragmatic context , but also specifies the analogy/homology between the two which makes the text meaningful . Meaningfulness in this sense is thus definable as the perception of a text/context relationship. · 1. "This greatly resembles the debates which petty sovereigns have when they refer to kings." [My translation] Ross Chambers, Marvin Felheim Distinguished University Professor of French and Comparative Literature at the University of Michigan, Ann Arbor, is the author of Gérard de Nerval et la poétique du voyage, La Comédie au château, L'Ange et l'automate, "Spirite" de Théophile Gautier, and Room for Maneuver: Reading Oppositional Narrative. (shrink)

This book first published in the year 2021 June. Paperback: 240 pages Publisher: Kuhn von Verden Verlag. Includes bibliographical references. 1). Philosophy. 2). Metaphysics. 3). Philosophy, German. 4). Philosophy, German -- 19th century. 5). Philosophy, German and Greek Influences Metaphysics. 6). Nihilism (Philosophy). 7). Eternal return. I. Nietzsche, Friedrich Wilhelm, 1844-1900. II. Ferrer, Daniel Fidel, 1952-.[Translation from German into English of Friedrich Nietzsche’s notes of 1881]. New Translation and Notes by Daniel Fidel Ferrer. Many of the notes have (...) never been translated into English before. Go inside the workshop of a great philosopher's mind and read these notes. Table of Contents Introduction and Preface (Pages: 1-11 ) Notebook: 11 = M III 1. Spring - Autumn 1881 11 [1 to 348] (Pages: 12-167 ) Nietzsche’s Notebooks in English: a Translator’s Introduction and Afterward (Pages: 168-183 ) The thought of the eternal return of the same (Pages: 184-197 ) Later Recapitulation note of 1888 14 [188] (Pages: 198-204 ) Rejection of the idea of eternal (Pages: 205 ) Translation of 4 notes by Nietzsche on Perspectivism (Pages: 206-210 ) Nietzsche gets some final few words (Pages: 211-216 ) Bibliographies (Pages: 217-236 ) Project started in summer of 2012. No one else has read this book for errors. As always, any errors, mistakes or oversights etc. are mine alone. Given a couple more years, I could improve this book. This is a philosophical translation and not a philological translation. If you want to get in to more philological details you must learn German (see Nietzschechannel plus many published books on the topics). Translation notes. I have not tried to fix, polish-up, or clarify Nietzsche’s unpublished writings. Some of the translator have really refined Nietzsche’s ideas and positions. I have not “fixed” Nietzsche. I have not dropped or added words or changed the wording to make Nietzsche’s position clearer or stronger (others have done enough damage). Learn German and read the texts in German – my best recommendation and advice to you the reader. There are groups on the internet that work on all the details of translating Nietzsche’s remarks. There are many nuances and shades of the meaning in attempting to translate anyone’s language. Some words I could not translate from German and French; and I left those few words in German, but more words in French. I think most of the French texts are quotes that Nietzsche wrote down from French authors that he was reading at the time he wrote these notes. Reader beware. There are many historical and philosophical allusions as in all of Nietzsche’s philosophical writings and these notebooks are similar. Remember these are “notebooks” and include lots of notes or jottings -- and these are neither fragments nor polished drafts for publication. Nietzsche may have written these notebooks from back to front and re-used various notebooks at a later time. In the German text there are missing punctuations marks, missing quotation marks, missing words, abbreviation of words, miss numbered section, working table of contents for project books he wanted to publish, projects outlined, quotes without quote marks. Enjoy reading and thinking with Nietzsche in his unpublished notes. (shrink)

In the framework of the theory of the semiosphere elaborated by Juri Lotman in the 1980s, the notion of translation acquires a new, broadened meaning and is used to describe a general mechanism of cultural dynamics. This is a direct consequence of the understanding of the semiosphere as a “continuum of semiotic systems” of which heterogeneity and polyglotism are constitutive features. If the “smallest functioning semiotic mechanism” is not an isolated system, but always a (at least) binary system, translation will (...) play a central role in communication not only between different cultures, but also within every single culture.The article focuses on the different places of translation within the semiosphere as a system of systems and its relations to the notion of border. It argues that in Lotman’s theory, translation can function both as a homogenizing and a heterogenizing semiotic force, depending on its position at the center or the periphery of a given semiotic system. The first part of the article develops a theoretical argument on the relation between translation processes and cultural borders, which acquire different meanings and functions within Lotman’s theory of the semiosphere corresponding to differently oriented kinds of translation. The second part of the article develops a close analysis of Giacomo Leopardi’s poem “L’Infinito,” where the tension and dialogue between the different functions of the Lotmanian borders and the different kinds of cultural translation become devices for the generation of new meanings. Finally, the article briefly considers the significance of Lotman’s semiospheric understanding of the relation between borders and translation for contemporary translation and border studies. (shrink)

Text and notebooks by Friedrich Nietzsche. -/- Translations: -/- 15 = U II 11 Spring 1876? [1-27] pages 13-19 16 = N II 1. 1876. [1-55] pages 20-29 17 = U II 5b. Summer 1876. [1-105] pages 30-48 18 = M I 1. September 1876. [1-62] pages 49-62 19 = U II 5c. October-December 1876. [1-120] pages 63-87 20 = Mp = XIV 1a (Brenner). Winter 1876-1877. [1-21] pages 88-94 21 = N II 3 End of 1876 - Summer 1877. (...) [1-84] pages 95-106 Nietzsche’s Notebooks in English: a Translator’s Introduction and Afterward pages 107-118 Also include two early essays: About Truth and lie in the extra-moral sense. ……………pages 119-128 About the pathos of truth. Christmas 1872. From: Five prefaces to five unwritten books…….………………..pages 129-133 . (shrink)

In this engaging volume, Daniel Gardner explains the way in which the Four Books--_Great Learning_, _Analects_, _Mencius_, and _Maintaining Perfect Balance_--have been read and understood by the Chinese since the twelfth century. Selected passages in translation are accompanied by Gardner's comments, which incorporate selections from the commentary and interpretation of the renowned Neo-Confucian thinker, Zhu Xi. This study provides an ideal introduction to the basic texts in the Confucian tradition from the twelfth through the twentieth centuries. It guides the (...) reader through Zhu Xi's influential interpretation of the Four Books, showing how Zhu, through the genre of commentary, gave new coherence and meaning to these foundational texts. Since the Four Books with Zhu Xi's commentary served as the basic textbook for Chinese schooling and the civil service examinations for more than seven hundred years, this book illustrates as well the nature of the standard Chinese educational curriculum. (shrink)

This paper defends Priorianism, a theory in the philosophy of time which combines three theses: first, that there is a metaphysical distinction between the present time and non-present times; second, that there are temporary propositions, that is, propositions that change in truth-value simpliciter over time; and third, that there is change over time only if there are temporary propositions. Priorianism is accepted by many Presentists, Growing Block Theorists, and Moving Spotlight Theorists. However, it is difficult to defend the view without (...) appealing to premises that those who reject the view find controversial. My aim in this paper is to defend Priorianism in a way that largely avoids appealing to such premises. I do three things: first (Section 1), I describe the component theses of Priorianism and the relations between them. Next (Section 2), I show how Priorians can respond to the argument that the B-theory implies that there are temporary propositions, and therefore satisfies the Priorian condition for there being change over time. Finally (Section 3), I defend the Priorian thesis that there is change over time only if there are temporary propositions against an alternative principle of change defended by Ross Cameron (The Moving Spotlight, 2015). (shrink)

This book’s goal is to give an intellectual context for the following manuscript. -/- Includes bibliographical references and an index. Pages 1-123. 1). Philosophy. 2). Metaphysics. 3). Philosophy, German. 4). Philosophy, German -- 18th century. 5). Philosophy, German and Greek Influences Metaphysics. I. Hegel, Georg Wilhelm Friedrich -- 1770-1831 -- Das älteste Systemprogramm des deutschen Idealismus. II. Rosenzweig, Franz, -- 1886-1929. III. Schelling, Friedrich Wilhelm Joseph von, -- 1775-1854. IV. Hölderlin, Friedrich, -- 1770-1843. V. Ferrer, Daniel Fidel, 1952-. [Translation (...) from German into English of the-- Das älteste Systemprogramm des deutschen Idealismus.]. -/- Note: the manuscript is in the handwriting of G.W.F. Hegel, but the actual authorship is disputed. No date is given. Franz Rosenzweig made up the title as it is known today. He published the text in 1917. At that time, F. Rosenzweig thought F.W.J. Schelling was the author. No one has read this book for errors. As always, any errors, mistakes or oversights etc. are mine alone. Given a couple more years, I could improve this book. This is a philosophical translation and not a philological translation. Martin Luther who did the famous early translation of the Bible into German wrote in a letter, “If anyone does not like my translation, they can ignore it… (September 15, 1530)”. There are no ‘correct’ translations. Some are just better than other translations. -/- The Oldest Systematic Program of German Idealism. The German title is: Das Älteste Systemprogramm Des Deutschen Idealismus. This title was made up by Franz Rosenzweig in 1917, when he first published the manuscript. He found the manuscript in the Royal Library in Berlin in 1913. The manuscript suggested date is around 1796 and was done by handwriting research. However, the manuscript is not dated. The Prussian State Library auctioned in March 1913 from the auction of the house Liepmannssohn in Berlin a single sheet on the front and back with Hegel's cursive handwriting. The manuscript was lost during WWII. But Dieter Henrich found it again in 1979 in the “Biblioteka Jagiellonska” in Krakow (Poland), where it is today. Address: Jagiellonian Library, Jagiellonian University, al. Mickiewicza 22, 30-059 Cracow, Poland. Later research suggests that manuscript had come from the estate of Hegel’s student Friedrich Christoph Förster (1791-1868). He was one of the editors of Hegel’s posthumous works and most likely had access to a number of Hegel’s manuscripts. This text actually being one of them. Hegel traveled around Bohemia with Marie and Friedrich Christoph Förster around the year 1820-21 (see Klaus Vieweg). -/- Philosophical mystery -- who is the author or authors of this text? -/- Take a plunge into the deep and cold waters. Maybe a quagmire or quandary, but decidedly interesting. This project is to contextualize an old handwritten manuscript which is about 225 years old. The actual author is a mystery. I offer my own assessment. You can make your own assessments. The mystery has continued to unfold since 1917. There is plenty to read. Otherwise, think about the authorship and read more of the German philosophers and authors from this period and enjoy the depth of thinking and philosophizing. On one hand, there is just the sheer fun in the puzzle of the authorship questions; and on the other hand, these are the alluring thoughts that lead to the nascent stage of German Idealism and our intellectual heritage. There is no end to the accolades for this group of philosophers. A heritage that we still hear in in our attempts to move forward into our future. -/- Do your own astute exegesis (ἐξήγησις) as all paths are still open. Let your thought take to the wings of what is called thinking with this text. Critical encounters (Auseinandersetzung, or a Gegenüberstellung) with at least: Friedrich Hölderlin (1770-1843) Friedrich Wilhelm Joseph Schelling (1775-1854), and Georg Wilhelm Friedrich Hegel (1770-1831) --- starts here! German Idealism. We are not going to study this situation endlessly, instead we make some broad strokes and provide you a general context. You are allowed to read between the lines too. Goal: to understand the overall affinity and differences between the intellectuals of this period in German history; and to come to grips with this demanding text within its large scholarly context in the last 100 years. There are no final answers. (shrink)

The _Analects_ is a compendium of the sayings of Confucius (551-479 b.c.e.), transcribed and passed down by his disciples. How it came to be transformed by Zhu Xi (1130-1200) into one of the most philosophically significant texts in the Confucian tradition is the subject of this book. Scholarly attention in China had long been devoted to the _Analects._ By the time of Zhu Xi, a rich history of commentary had grown up around it. But Zhu, claiming that the _Analects_ was (...) one of the authoritative texts in the canon and should be read before all others, gave it a still more privileged status in the tradition. He spent decades preparing an extended interlinear commentary on it. Sustained by a newer, more elaborate language of metaphysics, Zhu's commentary on the _Analects_ marked a significant shift in the philosophical orientation of Confucianism--a shift that redefined the Confucian tradition for the next eight centuries, not only in China, but in Japan and Korea well. Gardner's translations and analysis of Zhu Xi's commentary on the _Analects_ show one of China's great thinkers in an interesting and complex act of philosophical negotiation. Through an interlinear, line-by-line "dialogue" with Confucius, Zhu effected a reconciliation of the teachings of the Master, commentary by later exegetes, and contemporary philosophical concerns of Song-dynasty scholars. By comparing Zhu's reading of the _Analects_ with the earlier standard reading by He Yan (190-249), Gardner illuminates what is dramatically new in Zhu Xi's interpretation of the _Analects._ A pioneering study of Zhu Xi's reading of the _Analects,_ this book demonstrates how commentary is both informed by a text and informs future readings, and highlights the importance of interlinear commentary as a genre in Chinese philosophy. (shrink)

This essay introduces the transcription and translation of Paul Feyerabend's "Der Begriff der Verständlichkeit in der modernen Physik" [The concept of intelligibility in modern physics] (1948), which is an early essay written by Paul Feyerabend in 1948 on the topic of intelligibility (Verständlichkeit) and visualizability (Anschaulichkeit) of physical theories. The existence of such essay was likely. It is listed in his bibliography as his first publication. Yet the content of the essay was unknown, as no original or copy is extant (...) in Feyerabend's Nachlass and no known published version was available to the community—until now. The essay has both historical and philosophical interest: it is, as far as our current knowledge goes, Feyerabend's earliest extant publication. It documents Feyerabend's philosophical interest as a physicist-to-be, in what he himself called his “positivist” phase; and it gives a rare if fragmentary insight into the early discussions of the ‘Third Vienna Circle’ and, more generally, the philosophical culture of discussion in Vienna. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:On Inception by Martin HeideggerDaniel NeumannHEIDEGGER, Martin. On Inception. Translated by Peter Hanley. Bloomington: Indiana University Press, 2023. xi + 171 pp. Cloth, $40.00This translation [End Page 548] of Heidegger's On Inception (written in 1941 and published in German in 2005 as Über den Anfang) is an important addition to the translated corpus of texts on the themes of Ereignis (event) and the history of beyng (...) (Seynsgeschichte) that occupied Heidegger's thinking from the mid-1930s to the mid-1940s, and that resulted in a series of writings that remained unpublished during his lifetime. Similar to those other volumes, On Inception does not follow a linear train of thought but offers short and often fragmentary notes and musings that, nonetheless, build on one another. There is a considerable thematic overlap with the other writings on the event. Many of the themes found here, such as the role of technology in exposing contemporary understanding of being, Hölderlin as the poet of the saying of beyng, or the notion of another beginning of the unconcealment of beyng, can be found in Contributions to Philosophy, Mindfulness, and The Event as well.What sets On Inception apart from these other volumes is the focus on the inceptual aspect of the thinking of beyng. In this regard, the first and longest of the six sections comprising the book (entitled "The Incipience of Inception") offers the most extended original contribution Heidegger makes here. It concerns the question of how one can think from out of the unconcealment of beyng. Exploring this topic throws more light on many of the questions that the reading of the other volumes raises, such as whether the event should be thought of as a one-time historical occurrence; how one can think from out of the event, that is, how it constitutes the possibility of thinking it; and the relationship between beings, being (referring to the truth of the presence of beings), and beyng (referring to the truth of the presencing of being). All of these issues concern the inceptual character of the event, whose understanding affords a better sense of paradigmatic change in thinking and dwelling associated with it. To understand the inceptual character of the event gives the reader a clue as to where to begin thinking (about) it. This does not remove the considerable and intentional obscurity surrounding these ideas, but it shows Heidegger as constantly altering and refining how to think of the history of the concealment and unconcealment of beyng. One of the biggest disagreements among interpreters has been whether to read this in transcendental or realist terms, that is, whether we should take the unconcealment of beyng as the proffering of a real, mind-independent totality or as a cipher for our transcendental ability to understand and make sense of the appearance of being. In this regard, the question of incipience goes toward elucidating who or what is thought to begin this unconcealment.What, then, does an inceptive thinking of beyng amount to? Put negatively, it can concern neither beyng as some sort of cause of beings, nor beings themselves as what appear as a consequence of beyng's unconcealment: "[I]nception is not the inception of something other than what it itself is; equally, inception is not the inception of itself, as if what were being thought of were a producing and causing." To think beyng as inception puts emphasis on the emergent nature of the opening of the clearing in which beings can come to presence for someone. That is, the [End Page 549] word "inception" names the very opening up of the possibility to consider the truth of beyng, that is, to think the event. What is at stake is therefore the incipient nature of inception—the fact that grasping what the term means cannot be based on any one incipient thing, but on incipience (Anfängnis). There is a processual (or, to use Daniela Vallega-Neu's more Heideggerian term, poietic) aspect to the way Heidegger thinks the event, and incipience in many ways expresses this poietic nature because it both suggests that there is something that begins and unfolds, but also conceals what... (shrink)

Each successive tide of Anglo-American interest in German idealism has been accompanied by a wave of translations. The present boom of interest promises a flood of fresh English renderings of the writings of Fichte, Schelling, and Hegel. It is not, however, generally realized how many translations from the writings of these three authors already exist, nor has there been available to the interested student, teacher, scholar, or translator a reliable guide to this field: hence, this bibliography.

In this study, Don Ross explores the relationship of economics to other branches of behavioral science, asking, in the course of his analysis, under what interpretation economics is a sound empirical science. The book explores the relationships between economic theory and the theoretical foundations of related disciplines that are relevant to the day-to-day work of economics -- the cognitive and behavioral sciences. It asks whether the increasingly sophisticated techniques of microeconomic analysis have revealed any deep empirical regularities -- whether (...) technical improvement represents improvement in any other sense. Casting Daniel Dennett and Kenneth Binmore as its intellectual heroes, the book proposes a comprehensive model of economic theory that, Ross argues, does not supplant, but recovers the core neoclassical insights, and counters the caricaturish conception of neoclassicism so derided by advocates of behavioral or evolutionary economics. Because he approaches his topic from the viewpoint of the philosophy of science, Ross devotes one chapter to the philosophical theory and terminology on which his argument depends and another to related philosophical issues. Two chapters provide the theoretical background in economics, one covering developments in neoclassical microeconomics and the other treating behavioral and experimental economics and evolutionary game theory. The three chapters at the heart of the argument then apply theses from the philosophy of cognitive science to foundational problems for economic theory. In these chapters, economists will find a genuinely new way of thinking about the implications of cognitive science for economics, and cognitive scientists will find in economic behavior, a new testing site for the explanations of cognitive science. (shrink)

Saadya ben Joseph al-Fayyumi, gaon of the rabbinic academy at Sura and one of the preeminent Jewish thinkers of the medieval period, attempted to create a complete statement of Jewish religious philosophy in which all strands of philosophical thought were to be knit into a unified system. In _The Book of Doctrines and Beliefs_, Saadya sought to rescue believers from "a sea of doubt and the waters of confusion" into which they had been cast by Christianity, Islam, and other faiths. (...) By employing philosophical--or kalamic--argumentation to examine and defend traditional Jewish beliefs, Saadya hoped to turn blind faith into conviction based on rational understanding. First published in 1946, and reprinted here without alteration, Alexander Altmann’s judicious abridgment of his own translation has remained the standard edition of this influential work. A new Introduction by Daniel Frank sets Saadya’s work in its broader historical, cultural, and philosophical contexts. (shrink)

Textual entailment is a relationship that obtains between fragments of text when one fragment in some sense implies the other fragment. The automation of textual entailment recognition supports a wide variety of text-based tasks, including information retrieval, information extraction, question answering, text summarization, and machine translation. Much ingenuity has been devoted to developing algorithms for identifying textual entailments, but relatively little to saying what textual entailment actually is. This article is a review of the logical and philosophical issues involved in (...) providing an adequate definition of textual entailment. We show that many natural definitions of textual entailment are refuted by counterexamples, including the most widely cited definition of Dagan et al. We then articulate and defend the following revised definition: T textually entails H = df typically, a human reading T would be justified in inferring the proposition expressed by H from the proposition expressed by T. We also show that textual entailment is context-sensitive, nontransitive, and nonmonotonic. (shrink)

Nietzsche’s Ecce homo, Notebooks and Letters: 1888-1889 / Translation by Daniel Fidel Ferrer. ©2023 Daniel Fidel Ferrer. All rights reserved. -/- Ecce homo: How One Becomes What One Is (Ecce homo: Wie man wird, was man ist). -/- Who should read Nietzsche? You can disagree with everything Nietzsche wrote and re-read Nietzsche to sharpen your attack. Philosophy. Not for use without adult supervision (required). Philosophy is a designated area for adults only. Read at your own risk. You have (...) the pleasure of reading and of course disagree with all philosophy. Warning philosophical ideas are present. Reading Nietzsche does not mean you will gain anything, in fact, you might lose your previous ideas. -/- Nietzsche does not call this book an autobiography (he has written many short autobiographical sketches before); but rather, uses the expression “I tell myself my life”. -/- Nietzsche was the past philosopher who wrote about our future, “The time is coming when the struggle for the domination of the earth will be waged - it will be waged in the name of basic philosophical doctrines.” KGWB/NF-1881, 11[273]. The world has seen plenty of wars and death, since 1881. The process of the domination of the earth and world is still on-going. -/- What is Nietzsche’s overall project with Ecce homo? -/- Main Leitmotifs in Ecce homo. -/- Christianity as the denial of the will to life, revaluation of all values (Umwerthung aller Werthe), Amor fati, Dionysus as a god and his philosophy (future project for Nietzsche), overthrowing idols, two worlds (“true world" finally became a fable) against Plato eternal world and forms, eternal recurrence or the eternal return of the same (Nietzsche heaviest thought, also his most abysmal thought “abgründlichsten Gedanken”), opposite and counterpart to type of person decadent (décadent), “I count the overcoming of pity among the noble virtues”, against the concept of God (Christian), overman or superman (Übermensch), Will to Power (Wille zur Macht), great politics, immoralist, morality of the Christian church, and Declaration of war (“Kriegserklärung”). -/- Table of Contents -/- Motto [page 3]. Epigraph [pages 4-6]. -/- Preface to the Translation of Ecce homo [pages 7-16] -/- Major Leitmotifs in Nietzsche [pages 17-24]. -/- Translations from Nietzsche’s German to English include. -/- 1). Ecce homo: How One Becomes What One Is (Ecce homo: Wie man wird, was man ist. [pages 25-113]. -/- 2). This poem was included in the first publications of Ecce homo (1908). Glory and Eternity (Ruhm und Ewigkeit). [pages 114-124]. -/- 3). These are all of Nietzsche’s last notebooks (complete) they are numbered 21, 22, 23, and 24. There are a total of 82 notes. Final notes by Nietzsche from the Nachlass (Nachlaß). Sometime in German called the Notizheft. Nietzsche’s notebooks that include some drafts for Ecce homo and other topics he was thinking during his last writings. Dating from October 1888 until early Janurary 1889. [pages 125-191]. -/- 4). Nietzsche’s Letters Regarding Ecce homo. Nietzsche’s letters starting at the end of October 1888 discussing Ecce homo. These are not always the complete letters but include all of the passages of Nietzsche discussing Ecce homo. Complete translation of the last letter Nietzsche wrote. Dated until BVN-1889. #1256. Letter to Jacob Burckhardt in Basel. Turin, about 6 January 1889. [pages 192-223]. -/- Bibliographies [pages 224-254]. -/- Nietzsche’s Philosophy Final Thoughts [pages 255-259]. -/- Enjoy reading Nietzsche's last book. (shrink)

Ang, Daniel The Australian Catholic Church confronts serious challenges now and in the immediate years ahead. Chief among these are the recovery of institutional trust, confidence and credibility in the wake of a sexual abuse crisis; the steady decline in religious practice that will reshape the organisation and vitality of parishes markedly in the next decade, and the related and urgent demand of self-reflection; and pastoral and administrative reform, if it is to live its evangelising mission with renewed integrity (...) and vigour into the future. However, this way of conversion is pressed upon the church not only by challenges past and present but also by receptivity to the Spirit of God, who calls the church onward to engage with the work yet to be done, 'God who awaits us in our action, in the work of the moment, and God whose two hands stretch across us in our struggles, in ways more active and penetrating than the diminishments we undergo'. As ever the Australian church at this time must meet the task of living the faith that it professes, to translate theology into practice and hope into action, drawing on the resources of tradition and the Spirit-given gifts of its people, all the while sensitive to the conditions that pertain to a twenty-first-century mission. (shrink)