Theodor Adorno's Aesthetic Theory offers one of the most powerful and comprehensive critiques of art and of the discipline of aesthetics ever written. The work offers a deeply critical engagement with the history and philosophy of aesthetics and with the traditions of European art through the middle of the 20th century. It is coupled with ambitious claims about what aesthetic theory ought to be. But the cultural horizon of Adorno's Aesthetic Theory was the world of high modernism, and much has (...) happened since then both in theory and in practice. Adorno's powerful vision of aesthetics calls for reconsideration in this light. Must his work be defended, updated, resisted, or simply left behind? This volume gathers new essays by leading philosophers, critics, and theorists writing in the wake of Adorno in order to address these questions. They hold in common a deep respect for the power of Adorno's aesthetic critique and a concern for the future of aesthetic theory in response to recent developments in aesthetics and its contexts. (shrink)

David Lewis suggests and dismisses two ways, and endorses one further way, of visually representing persisting objects as changing over time. He argues that reflecting on these artistic observations should lead us to endorse a temporal parts theory of objects. This paper argues that Lewis's objections on these grounds to alternative theories of persistence and intrinsic change can be resisted, and that his argument in favour of his preferred method of drawing changing persisting objects fails to show that objects perdure.

The U.S. stock market is one of the largest and most complex marketplaces in the global financial system. Over the past several decades, this market has evolved at multiple structural and temporal scales. New exchanges became active, and others stopped trading, regulations have been introduced and adapted, and technological innovations have pushed the pace of trading activity to blistering speeds. These developments have supported the growth of a rich machine-trading ecology that leads to qualitative differences in trading behavior at human (...) and machine time scales. We conduct a longitudinal analysis of comprehensive market data to quantify nonstationary dynamics throughout this system. We quantify the relationship between fluctuations in the number of active trading venues and realized opportunity costs experienced by market participants. We find that information asymmetries, in the form of quote dislocations, predict market-wide volatility indicators. Lastly, we uncover multiple micro-to-macro level pathways, including those exhibiting evidence of self-organized criticality. (shrink)

Wittgenstein's work remains, undeniably, now, that off one of those few philosophers who will be read by all future generations.

Essays offer a glimpse of the Vienna-born philosopher's personality, character, and life's work.

Parallel dual language text (German and English).

This article analyzes U.S. court cases involving reproductive technologies in terms of their implications for reproductive choice, mothers' versus fathers' rights, definitions and evaluations of parenting, and the nuclear family structure. The analysis reveals that the courts have tended not to recognize how social conditions shape women's reproductive choices, to promote fathers' rights more than mothers' rights, to ignore the social relationships that constitute childbearing and child rearing and value men's over women's biological contribution to these processes, to reflect certain (...) assumptions about the proper roles of mothers and fathers, and to privilege the nuclear family. The implications of developing reproductive technology policy for an understanding of the relationships among gender, reproductive technologies, and the state are considered, and recommendations for the equitable regulation of these technologies are offered. (shrink)

EDITOR'S NOTE The essay published here is edited from the Rush Rhees Nachlass, which is now in the possession of the University College of Swansea, under the direction of Professor D. Z. Phillips. The Nachlass is not at present open to students and scholars, apart from commissioned editing. The sources of the essay are three letters and three typescripts. The letters are from Rhees to M. O'C. Drury, who was a student of Wittgenstein's and a friend of Rhees's. They (...) are dated 21 March 1959, 21 July 1963, and 30 September 1964. (Readers familiar with Rhees's Without Answers will recognize certain expressions which occur in this essay. Chapter 17 of that book was draw from the 1963 letter to Drury.)One of the typescripts is dated 17 October 1965; the other two are undated, but I would guess they were written at about the same time. The title and footnotes are my own. T. T. (shrink)

KJORVEN M, RUSH K and HOLE R. Nursing Inquiry 2011; 18: 325–335 A discursive exploration of the practices that shape and discipline nurses’ responses to postoperative deliriumAlthough delirium is classified as a medical emergency, it is often not treated as such by health care providers. The aim of this study was to critically examine, through a poststructural, Foucauldian concept of discourse, the language practices and discourses that shape and discipline nurses' care of older adults with postoperative delirium (POD) with (...) a purpose to question accepted nursing practice. The study was based on data collected from face‐to‐face, in‐depth, personal interviews with six nurses who work on an acute postoperative patient care unit. Five analytic readings of the data identified two prominent discourses at work in nursing practice which influenced the care of patients with POD. These were identified as discourses of legitimacy/illegitimacy and discourses of nursing work. Through the process of poststructural analysis it became evident that one overriding discourse – the biomedical/scientific discourse – served to direct, legitimize and govern all other discourses. The findings of this study have implications for nursing knowledge and practice, length of hospital stay and improved patient outcomes. This study builds on previous work and is the first study to conduct a discourse analysis illuminating nurses’ responses to POD through comparison with other acute medical emergencies from a poststructural perspective. (shrink)

For a long time Romanticism stood in the shadow of German Idealism. Hegel's criticisms were particularly decisive. Lately, Romanticism has been rehabilitated, above all as a philosophically independent alternative to the systematic thought of Idealism, and has been revealed to be a source for modern thought which has yet to be exhausted.Against this background volume 6 of the International Yearbook of German Idealism pursues the many and diverse interrelations between Romantic thought and post-Kantian philosophy.Contributions from: Andreas Arndt, J.M. Bernstein, Faustino (...) Fabbianelli, Hans Feger, Manfred Frank, Peter Grove, Jane Kneller, Andreas Kubik, Elisabeth Millán-Zaibert, Judith Norman, Volker Rühle, Alison Stone, Violetta Waibel. (shrink)

Jean-Pierre Dupuy, prophet of what he calls "enlightened doomsaying," has long warned that modern society is on a path to self-destruction. In this book, he pleads for a subversion of this crisis from within, arguing that it is our lopsided view of religion and reason that has set us on this course. In denial of our sacred origins and hubristically convinced of the powers of human reason, we cease to know our own limits: our disenchanted world leaves us defenseless against (...) a headlong rush into the abyss of global warming, nuclear holocaust, and the other catastrophes that loom on our horizon. Reviving the religious anthropology of Max Weber, Emile Durkheim, and Marcel Mauss and in dialogue with the work of René Girard, Dupuy shows that we must remember the world's sacredness in order to keep human violence in check. A metaphysical and theological detective, he tracks the sacred in the very fields where human reason considers itself most free from everything it judges irrational: science, technology, economics, political and strategic thought. In making such claims, _The Mark of the Sacred _ takes on religion bashers, secularists, and fundamentalists at once. Written by one of the deepest and most versatile thinkers of our time, it militates for a world where reason is no longer an enemy of faith. (shrink)

Research on conspiracy theories has proliferated since 2016, in part due to the US election of President Trump, the COVID-19 pandemic, and increasingly threatening environmental conditions. In the rush to publication given these concerning social consequences, researchers have increasingly treated as definitive a 2016 paper by Michael Wood (Political Psychology, 37(5), 695–705, 2016) that concludes that the phrase “conspiracy theory” has no negative effect upon people’s willingness to endorse a claim. We revisit Wood’s findings and its (re)uptake in the (...) recent literature. Is the label “conspiracy theory” a pejorative? If so, does it sway or affect people’s belief in specific claims of conspiracy (i.e. particular conspiracy theories), or is the effect one that concerns claims of conspiracy more generally (i.e. all conspiracy theories)? Through an examination of the conceptual and methodological scope of Wood’s work and the results of our similar quasi-experimental design, we argue that it is premature to suggest the label “conspiracy theory” has no impact on the believability of a claim, or that it has no rhetorical power. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Note From A Narcissist (Amores 1.11) OVID (Translated by Caleb M. X. Dance) Yoohoo! Yes! You! You do her hair. Right? Not like the one who does her legs or nails, right? You know where she goes, right? And you can let her know, like before, to rush those lovely toes— Oh! I mean her hair, to me. Oh, you’ve always been a friend! Right! Take this little (...) note to her tomor— Oh! and hand it to her. Understand? No delay! You’ve got a heart, right? You might be softer than you think and not as “plain Jane” as you think? I think you’ve felt a bit of love, no? You see it in me too, no? So— anyway, if she wants to know what I’m thinking, tell her I can’t wait to hold her close tonight. Right! Enough. My note will say the rest. Oh, it’s late! I’m blabbing. Go! No! Wait! Catch her in a good mood—when she’s free. Oh! but make her read it right away. Watch her eyes! And her face, reading. I mean as she reads. Oh, you learn a lot, even from dumb faces. Don’t be slow! When she’s read it, arion 27.1 spring/summer 2019 make her write right back. Lots. Tell her! It’s the worst when every page is filled with loads of empty space. She should pack them in—lines—so eyes linger on words in the margins. My eyes! No! Wait! Tell her not to tire fingers writing long. Let her only write: “Come!” No delay—I’ll praise these letters right away. I’ll dedicate them to... oh... you know, Lady Love herself, and I’ll note, “To Love: Ovid offers up these loyal saviors— you who just were scraps of paper.” 154 note from a narcissist... (shrink)

In a letter to Benjamin Rush, Jefferson includes a syllabus—a comparative account of the merits of Jewish morality, ancient philosophy, and the precepts of Jesus. Using the syllabus as a guide, this paper is a critical examination of the influence of ancient ethical and religious thinking on Jefferson’s ethical and religious thinking—viz., Jefferson’s views of the ethics and religion of the Hebrews, the ancient philosophers, and Jesus.

In a letter to Benjamin Rush, Jefferson includes a syllabus—a comparative account of the merits of Jewish morality, ancient philosophy, and the precepts of Jesus. Using the syllabus as a guide, this paper is a critical examination of the influence of ancient ethical and religious thinking on Jefferson’s ethical and religious thinking—viz., Jefferson’s views of the ethics and religion of the Hebrews, the ancient philosophers, and Jesus.

The paradoxographer Apollonius preserves the memory of a singular occurrence which Aristoxenus had recorded as having happened in southern Italy in his own time. A strange insanity afflicted women. They would suddenly leap up in the middle of dinner, hearing the call of a voice, and rush out into the country.μαντενομένοις δ τος Λοκρος κα ‘Ρηγίνοις περ τς παλλαγς το πάθους επεν τν θεόν, παινας ιδειν αρινος †δωδεκατης† μέρας’.

Medical ethics changed dramatically in the past 30 years because physicians and humanists actively engaged each other in discussions that sometimes led to confrontation and controversy, but usually have improved the quality of medical decision-making. Before then medical ethics had been isolated for almost two centuries from the larger philosophical, social, and religious controversies of the time. There was, however, an earlier period where leaders in medicine and in the humanities worked closely together and both fields were richer for it. (...) This volume begins with the 18th century Scottish Enlightenment when professors of medicine such as John Gregory, Edward Percival, and the American, Benjamin Rush, were close friends of philosophers like David Hume, Adam Smith, and Thomas Reid. They continually exchanged views on matters of ethics with each other in print, at meetings of elite intellectual groups, and at the dinner table. Then something happened, physicians and humanists quit talking with each other. In searching for the causes of the collapse, this book identifies shifts in the social class of physicians, developments in medical science, and changes in the patterns of medical education. Only in the past three decades has the dialogue resumed as physicians turned to humanists for help just when humanists wanted their work to be relevant to real-life social problems. Again, the book asks why, finding answers in the shift from acute to chronic disease as the dominant pattern of illness, the social rights revolution of the 1960's, and the increasing dissonance between physician ethics and ethics outside medicine. The book tells the critical story of how the breakdown in communication between physicians and humanists occurred and how it was repaired when new developments in medicine together with a social revolution forced the leaders of these two fields to resume their dialogue. (shrink)

ROBERT M. PRICE replies to Sciabarra's criticism that Carol Selby Price and Robert Price's Mystic Rhythms erroneously classifies Rush lyricist Neil Peart as "conservative." "Conservative" may imply limitation of individual freedom by the government—or by organized religion. Peart leans more toward a non-religious libertarianism and Rand's Objectivism, which may be considered "conservative" in the same narrow sense. Ironically, Randian thinkers share with religion the use of the Hero Myth archetype. Price focuses on recent Rand-type comic book superheroes, including Steve (...) Ditko's Mister A and The Question, and Alan Moore's parody on these, Rorschach. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:This Universalism Which Is Not OneLinda M. G. Zerilli (bio)Ernesto Laclau. Emancipation(s). London: Verso, 1996.Judging from the recent spate of publications devoted to the question of the universal, it appears that, in the view of some critics, we are witnessing a reevaluation of its dismantling in twentieth-century thought. One of the many oddities about this “return of the universal” 1 is the idea that contemporary engagements with it are (...) more or less of a piece, and that they reflect a growing consensus that poststructuralist political theories are incapable of generating a viable alternative to the collective fragmentation that characterizes late modernity. 2 The putative return to the universal marks, on this view, both a homecoming to Enlightenment ideals—purified of their more poisonous elements, of course—and a reconciliation of sorts between those who refuted these ideals and those who sought to realize them. Now that “we” all know and agree that poststructuralism is critically valuable but politically bankrupt; now that we all know and agree that the “old universal” was indeed a “pseudo-universal,” so the homecoming narrative goes; we can get on with the project of constructing a “new universal.” 3 This authentic universal would really be inclusive of all people, regardless of race, class, gender, sexuality, ethnicity, nationality, and whatever else attaches to the “embarrassing etcetera” that, as Judith [End Page 3] Butler reminds us, inevitably accompanies such gestures of acknowledging human diversity.Before signing on to this felicitous agreement about “the necessity of universalism,” we may wish to know whether we have anything like a minimal agreement in language, that is, whether we who speak of this universal are even speaking about the same thing. Apart from the not insignificant problem of translating from a philosophical to a political idiom, the whole question of this agreement is virtually occluded by the rush to rescue politics from the virulent particularisms that admit no common ground or sense of collective belonging. Presented in terms of the familiar binary couple, the choice between universalism and particularism seems settled by merely pointing to global and domestic political realities. Universalism is the only alternative to social fragmentation, wild child of the collapse of communism, the rise of deadly nationalisms, and the multiculturalist romance with particularism. To invoke the name of the universal in any affirmative sense is already to sign on to the political diagnosis and its solution.One of the many virtues of Ernesto Laclau’s Emancipation(s) is that it offers both an alternative to the binarisms spawned by the “return” to the universal (for example, false universalism/true universalism) and a trenchant critique of the original binary couple itself (universalism/ particularism). Demonstrating the imbrication of the universal and the particular, Laclau shows why it is a matter not of choosing one over the other but of articulating, in a scrupulously political sense, the relation between the two. He thus explicitly rejects the notion that this relation is one of mutual exclusion, and shows that the tendency to see it as just that has led to the impasse of the contemporary debate, an impasse that is glossed over in some highly visible academic cases by proclaiming the necessary return to the universal. Although the language of universalism as spoken by Laclau searches for some common ground between particularists and universalists, it is more by way of articulating their mutual contamination, that is, how each is rendered impure by the irreducible presence of the other.The Problem of UniversalsLaclau situates his collection of essays in the context of the increasingly polarized debate over multiculturalism, a debate in which the classical universalism of the philosophical tradition has come under serious question. Reading his essays, one comes to see the deep dependence of the entire contemporary discussion on this tradition, even when its metaphysical assumptions are explicitly rejected (as, say, in the work of Seyla Benhabib) or insufficiently comprehended (as in most of the popularized political discourse). Laclau’s book can help us to see that the political question of universalism cannot be posed properly as long as it remains tethered to the classical philosophical “problem of universals.” At stake in sorting out the affinities and... (shrink)

Price replies to Sciabarra's criticism that Carol Selby Price and Robert Price's Mystic Rhythms erroneously classifies Rush lyricist Neil Peart as "conservative." "Conservative" may imply limitation of individual freedom by the government—or by organized religion. Peart leans more toward a non-religious libertarianism and Rand's Objectivism, which may be considered "conservative" in the same narrow sense. Ironically, Randian thinkers share with religion the use of the Hero Myth archetype. Price focuses on recent Rand-type comic book superheroes, including Steve Ditko's Mister (...) A and The Question, and Alan Moore's parody on diese, Rorschach. (shrink)

In this paper I argue that the ground of this disagreement is different than philosophers have traditionally supposed. On the surface, the disagreement appears to be a matter of substantive moral judgment: Hume admires the sort of person who rushes to the aid of another from motives of sympathy or humanity, while Kant thinks that a person who helps with the thought that it is his duty is the better character. While a moral disagreement of this kind certainly follows from (...) their views, I will argue that the source of the disagreement lies elsewhere, namely in their different conceptions of action and motivation. This difference leads in turn to a surprisingly deep difference in their conception of our relation to other people, and of what it means to interact with other people. It is his conception of human interaction that leads Hume to think that benevolence is natural while there is something artificial about our motives to act justly and to keep our promises. For Kant, on the other hand, no form of adult human motivation is “natural” in Hume’s sense – all adult human motivation involves the agent’s use of nonnatural concepts such as law or reason. But Kant’s theory of interaction grounds another sense in which it is just as “natural” to be motivated to keep our promises and agreements as it is to be motivated to help each other out when we are in need. (shrink)

This is an essay on place in light of the ecological crisis as an exercise in what Pierre Charbonnier has recently called ecological reason, that is, “the environmental reflexivity of our species.” How do the roots of our prevailing political and economic relationships to the many lands that sustain us appear retroactively from the perspective of ecological reason? In a kind of tragic reversal, the mad rush to global prosperity and political dignity now appears as the emerging catastrophe of (...) our failure to heed the terrestrial affordances that sustain us. I explicate this problem and root about for responses to it by lacing together the recent work of Charbonnier as well as John Sallis, Bruno Latour, and Brian Burkhart in a single weave of place-specific thinking. How can we begin to rethink place from the ground up? (shrink)

ABSTRACT:As Vice Chair of Clinical Services of Psychiatry at the University of Colorado, I choose to work where clinical services need most attention. As a woman, I want to show up where we can be seen and show up in the best possible way. Just as COVID began, I found myself doing clinical shifts in the newly created psychiatry emergency room. I became part of a front-line team, where “I” became “We,” facing an unknown enemy. Not only was my work (...) life upended, but my personal life was too, as I rushed to help my daughter, a medical student, care for her son when his day-care closed. My commentary highlights the increased burden experienced by women during this time, an example of systemic bias in medicine. (shrink)

In this article we consider the material dimensions of schooling as constitutive of the possibilities inherent in “fixing” education. We begin by mapping out the problem of “fixing education,” pointing to the necrophilic tendencies of contemporary education—a desire to kill what otherwise might be life-giving. In this sense, to “fix” education is to make otherwise fluid processes-of-living static. We next point to the material realities of this move to fix. After establishing the material consequences of perpetually fixing schools, we provide (...) a brief overview of two critical perspectives that might be shown as attempts to “unfix” education: critical pedagogy and unschooling. Though both offer critiques of normative education, these approaches are also bound by their failure to fully engage with the material dimensions of schooling. As such, both critical pedagogy and unschooling inadvertently cut off key possibilities for human flourishing within educational environments. In their rush to “unfix”—to counter the necrophilic tendencies of contemporary education—these approaches exclude or otherwise foreclose upon resistive challenges to the normative order that extend from the margins. In response, we turn to the possibilities for unschooling within the materially public spaces of schools. These are the spaces where fixity fails—possibility extends from unschooling in schools, from unfixing the process of fixing education. We end by considering the possibilities inherent in Community Service Learning as a valuable means to engage in a radically public, and unfixed, educational system. (shrink)

Applied ethics in the United States has been a story of vacillation between micro-ethical and macro-ethical reforms. The tragedy of Enron has caused another crisis of confidence in how to pursue these reforms. However, the current rush toward macro-ethical critique will succeed only i f it builds on the gains made by the micro-ethical movement. One without the other will be doomed to failure.

Psychologists wish to identify and study the mechanisms and implications of nomothetic constructs that reveal truths about human nature and span across operationalizations. To achieve this goal, psychologists should spend more time carefully describing and measuring constructs across a wide range of methods and measures, and less time rushing to explain and predict.

In lieu of an abstract, here is a brief excerpt of the content:The International Buddhist-Christian Theological Encounter:Twenty Years of DialogueRita M. GrossIn a world riddled by conflict, religions must take a large part of the responsibility for initiating and perpetuating these conflicts, which often include disagreements about whose political system is favored by the deity or to whom the deity gave land. The slogan "No peace on earth until there is peace among religions" is more than true.No wonder some religious (...) leaders consider interreligious understanding and dialogue to be urgent. Debate and proselytization cannot be the major modes of interreligious interaction when so much is at stake. Rather, conversations that actually promote mutual respect, understanding, and tolerance are mandatory in a religiously plural world. Such dialogue and interchange has taken many forms over the years: large conferences, meetings of world-renowned religious leaders, study groups in the basements and classrooms of religious institutions, university classes, friends meeting over coffee for discussion, scholarly presentations, and deliberately organized dialogues between representatives of various religious.For twenty years, the International Buddhist-Christian Theological Encounter was one such dialogue, and this dialogue was unique in many ways. The group of people in dialogue was very small, always about thirty members evenly divided between Buddhists and Christians, and it was always a highly select group whose members were invited to join after deliberations among the group's leadership. Very few such groups have had the good fortune to meet regularly over so many years. This combination of a small, highly qualified group of dialoguers and the ability to meet often and regularly fostered a uniquely in-depth conversation characterized by candor and trust.Over the years, the journal Buddhist-Christian Studies has recorded many of the deliberations of the International Buddhist-Christian Theological Encounter, known informally as the Cobb-Abe group. In this issue, we publish comments from the final meetings of that group, the final installment of an ongoing record kept by this [End Page 3] journal. (There are rumors that the group might eventually be reconstituted, but, for now, an era in Buddhist-Christian dialogue has ended.)As can be ascertained from its informal name, this group owes much to the leadership and initiative of John Cobb and Masao Abe. These two friends, both concerned about what Buddhism and Christianity might learn from each other, wanted to establish an ongoing meeting of a small group of Buddhist and Christian thinkers who could come together with an agenda of only honest interchange. Members of each "team" needed to be firmly committed to their own tradition and expertly knowledgeable about it, but knowledge of the other tradition was not required in any way—only willingness to be in open conversation without agenda. Members of the group did not do cross-tradition representation; scholars of Buddhism who found their spiritual home in Christianity were not members of the group, and vice versa. For the most part, members of the group were "scholar-practitioners"; over the long term, those who were religious leaders without academic training did not find the group meaningful or become core members of the group.The agenda of open listening and honest interchange was not simply an academic exercise. John Cobb and Masao Abe both hoped that in-depth, ongoing interchange, without pressure to agree or disagree in obvious ways, to find points of similarity and difference, would lead to significant mutual influence between the two traditions. Both claimed that the goal of dialogue could not be to convince others to change their point of view, but to modify one's own outlook based on learning from one's dialogue partner, a process John Cobb called "mutual transformation through dialogue."1 Based on the conviction that one's own religious tradition might not possess all the truth and wisdom in the world and could actually be improved by listening and dialogue, this claim that the purpose of interreligious interchange is mainly listening, understanding, and possible (mutual) self-transformation, runs counter to many peoples' assumptions about the purposes of conversations with people of other faiths. On the other hand, a rush to change was not encouraged either. The recommended method did not involve deliberate syncretism but an organic process of deep... (shrink)

When President Donald Trump honored radio host Rush Limbaugh with the Presidential Medal of Freedom during the State of the Union Address in 2020, nearly everyone knew why this was happening. A rad...

Deep Brain Stimulation is an invasive device-based neuromodulation technique that allows the therapeutic direct stimulation of subcortical and deep cortical structures following the surgical placement of stimulating electrodes. DBS is approved by the U.S. Federal Drug Administration for the treatment of movement disorders and obsessive-compulsive disorder, while new indications, including Major Depressive Disorder, are in experimental development. We report the case of a patient with MDD who received DBS to the ventral internal capsule and ventral striatum bilaterally and presented with (...) 2 weeks of voltage-dependent Tourette-like symptoms including brief transient episodes of abrupt-onset and progressively louder coprolalia and stuttered speech; tic-like motor behavior in his right arm and leg; rushes of anxiety, angry prosody, angry affect; and moderate amnesia without confusion. We describe the results of the inpatient neuropsychiatric workup leading to the diagnosis of iatrogenic voltage-dependent activation of cortico-subcortical circuits and discuss insights into the pathophysiology of Tourette as well as safety considerations raised by the case. (shrink)

In this article we consider the material dimensions of schooling as constitutive of the possibilities inherent in “fixing” education. We begin by mapping out the problem of “fixing education,” pointing to the necrophilic tendencies of contemporary education—a desire to kill what otherwise might be life-giving. In this sense, to “fix” education is to make otherwise fluid processes-of-living static. We next point to the material realities of this move to fix. After establishing the material consequences of perpetually fixing schools, we provide (...) a brief overview of two critical perspectives that might be shown as attempts to “unfix” education: critical pedagogy and unschooling. Though both offer critiques of normative education, these approaches are also bound by their failure to fully engage with the material dimensions of schooling. As such, both critical pedagogy and unschooling inadvertently cut off key possibilities for human flourishing within educational environments. In their rush to “unfix”—to counter the necrophilic tendencies of contemporary education—these approaches exclude or otherwise foreclose upon resistive challenges to the normative order that extend from the margins. In response, we turn to the possibilities for unschooling within the materially public spaces of schools. These are the spaces where fixity fails—possibility extends from unschooling in schools, from unfixing the process of fixing education. We end by considering the possibilities inherent in Community Service Learning as a valuable means to engage in a radically public, and unfixed, educational system. (shrink)

The National Library of Finland and the Von Wright and Wittgenstein Archives at the University of Helsinki keep the collected correspondence of Georg Henrik von Wright, Wittgenstein’s friend and successor at Cambridge and one of the three literary executors of Wittgenstein’s Nachlass. Among von Wright’s correspondence partners, Elizabeth Anscombe and Rush Rhees are of special interest to Wittgenstein scholars as the two other trustees of the Wittgenstein papers. Thus, von Wright’s collections held in Finland promise to shed light on (...) the context of decades of editorial work that made Wittgenstein’s later philosophy available to all interested readers. In this text, we present the letters which von Wright received from Anscombe and Rhees during the first nine months after Wittgenstein’s death. This correspondence provides a vivid picture of the literary executors as persons and of their developing relationships. The presented letters are beautiful examples of what the correspondence as a whole has to offer; it depicts – besides facts of editing – the story of three philosophers, whose conversing voices unfold the human aspects of inheriting Wittgenstein’s Nachlass. Their story does not only deal with editing the papers of an eminent philosopher, but with the attempt to do justice to the man they knew, to his philosophy and to his wishes for publication. (shrink)

Chris Matthew Sciabarra surveys discussions of Ayn Rand in the literature on Progressive rock music. He examines critically Edward Macan's Rocking the Classics: English Progressive Rock and the Counterculture, Paul Stump's The Music s All That Matters: A History of Progressive Rock, Carol Selby Price and Robert M. Price's Mystic Rhythms: The Philosophical Vision of Rush, Bill Martin's Listening to the Future: The Time of Progressive Rock, 1968-1978 (1998), and Durrell S. Bowman's essay on the rock band Rush (...) in Kevin Holm-Hudson's Progressive Rock Reconsidered. He argues that the authors show varying degrees of understanding of Rand's brand of "redemptive politics.". (shrink)

In these discussions, Rush Rhees, who was a student and close friend of Wittgenstein, works out what he has learned from Wittgenstein's personal teaching and from study of his published and (at the time) unpublished writings. Some are review articles of books on Wittgenstein, and these are devoted to exposition of Wittgenstein's views. Others are independent discussions of special points in Wittgenstein's philosophy. The longest article, here published for the first time, is an account or record of what Wittgenstein (...) said about continuity in private discussion in 1938. (shrink)

Four years after the publication of Wittgenstein's Investigations, Rush Rhees began writing critical reflections on the masterpiece he had helped to edit. In this edited collection of his previously unpublished writings, Rhees argues, contra Wittgenstein, that although language lacks the unity of a calculus it is not simply a family of language games. The unity of language is found in its dialogical character. It is in this context that we say something, and grow in understanding: notions not captured in (...) Wittgenstein's emphasis on language games, following rules, and using language. Rhees develops Wittgenstein's notion that to imagine a language is to image a form of life, without suggesting that we are all engaged in an all-inclusive conversation. The result is not only a major contribution to Wittgenstein scholarship, but an original discussion of central philosophical questions concerning the possibility of discourse. (shrink)

There is a theorem that shows that it is impossible for an algorithm to jointly satisfy the statistical fairness criteria of Calibration and Equalised Odds non-trivially. But what about the recently advocated alternative to Calibration, Base Rate Tracking? Here, we show that Base Rate Tracking is strictly weaker than Calibration, and then take up the question of whether it is possible to jointly satisfy Base Rate Tracking and Equalised Odds in non-trivial scenarios. We show that it is not, thereby establishing (...) an even more general impossibility theorem. (shrink)

Critical Theory constitutes one of the major intellectual traditions of the twentieth century, and is centrally important for philosophy, political theory, aesthetics and theory of art, the study of modern European literatures and music, the history of ideas, sociology, psychology, and cultural studies. In this volume an international team of distinguished contributors examines the major figures in Critical Theory, including Horkheimer, Adorno, Marcuse, Benjamin, and Habermas, as well as lesser known but important thinkers such as Pollock and Neumann. The volume (...) surveys the shared philosophical concerns that have given impetus to Critical Theory throughout its history, while at the same time showing the diversity among its proponents that contributes so much to its richness as a philosophical school. The result is an illuminating overview of the entire history of Critical Theory in the twentieth century, an examination of its central conceptual concerns, and an in-depth discussion of its future prospects. (shrink)

This article reviews an epochal change in international thinking about physical punishment of children from being a reasonable method of chastisement to one that is harmful to children and troubling to families. In addition, the article suggests shifts in thinking about physical punishment were originally pioneered as part and parcel of the dismantling of national laws granting fathers’ specific rights to admonish children under conventions of patria potestas. A comparative historical framework of analysis involving two case studies of Ireland and (...) Ghana illustrates non-unilinear pathways of international convergence towards the prohibition of physical punishment. The comparative historical analysis highlights the 1930s and 1940s as an era when Ireland began to reject patria potestas and religious or judicial rulings which allowed for children to be given ‘a good beating’ in family and school settings. However, from the same period, Ghana is seen to experience Christian remonstrations not to ‘spare the rod’ leading to the ‘conventional’ tradition of ‘this is how we do it here’. Two case studies serve to illustrate that banning physical punishment was less controversial in Ireland where allied traditions of patria potestas and disciplinarian Christian beliefs had lost their moral hegemony than in Ghana where such beliefs still held influence. The article concludes overall that normative campaigns against physical punishment of children emanate from a coherent paradigm of family policy where childcare, education, and well-being of children are embedded as everyday societal responsibilities rather than privatised or patriarchal familial obligations. The coherent model offers an alternative moral hegemony to neo-liberal and Janus-faced conceptualisations of good or ‘intact’ families versus ‘broken’ or ‘troubled’ families. (shrink)

This study described the relationships between academic class and student moral sensitivity and reasoning and between curriculum design components for ethics education and student moral sensitivity and reasoning. The data were collected from freshman (n = 506) and senior students (n = 440) in eight baccalaureate nursing programs in South Korea by survey; the survey consisted of the Korean Moral Sensitivity Questionnaire and the Korean Defining Issues Test. The results showed that moral sensitivity scores in patient-oriented care and conflict were (...) higher in senior students than in freshman students. Furthermore, more hours of ethics content were associated with higher principled thinking scores of senior students. Nursing education in South Korea may have an impact on developing student moral sensitivity. Planned ethics content in nursing curricula is necessary to improve moral sensitivity and moral reasoning of students. (shrink)

This unique book applies concepts from the field of anthropology to clinical settings to result in a powerful and dynamic model/theory of clinical anthropology.