In recent years, feminist scholarship on emotional labor has proliferated. I identify a related but distinct form of care labor, hermeneutic labor. Hermeneutic labor is the burdensome activity of: understanding and coherently expressing one’s own feelings, desires, intentions, and movitations; discerning those of others; and inventing solutions for relational issues arising from interpersonal tensions. I argue that hermeneutic labor disproportionately falls on women’s shoulders in heteropatriachal societies, especially in intimate relationships between women and men. I also suggest that some of (...) the gendered burdens of emotional labor that feminist scholars point out would better be described as hermeneutic labor. Drawing on feminist philosophy as well as findings from social psychology and sociology, I argue that the exploitation of women’s hermeneutic labor is a pervasive element of what Sandra Bartky calls the ‘micropolitics’ of intimate relationships. The widespread expectation that women are relationship maintenance experts, as well as the prevalence of a gendered demand-withdraw pattern of communication, leads an exploitative situation to appear natural or even desirable, even as it leads to women’s dissatisfaction. This situation may be considered misogynistic in Kate Manne’s sense, where misogyny is a property of social environments rather than a worldview. (shrink)

Discussions of sexual ethics often focus on the wrong of treating another as a mere object instead of as a person worthy of respect. On this view, the task of sexual ethics becomes putting the other’s subjectivity above their status as erotic object so as to avoid the harms of objectification. Ward and Anderson argue that such a view disregards the crucial, moral role that erotic objecthood plays in sexual encounters. Important moral features of intimacy are disclosed through the experience (...) of being an erotic object for another, as well as in perceiving another as an erotic object. Drawing on phenomenology, especially the insights of Simone de Beauvoir, Ward and Anderson argue that erotic encounters are shaped by the human condition of ambiguity, where being an object for others is intertwined with bodily agency. Because sexual agency is complex in this way, theories of sexual ethics and responsibility must widen their focus beyond transparent communication and authoritative expressions of will. (shrink)

This article asks the questions: Did the DPJ engage in crisis response and management differently than the LDP did? If so, why? If not, why not? In order to try to answer these questions systematically I use an inductive comparative method of choosing three equivalent each under the LDP and the DPJ in which they responded to a similar type of crisis. The crises selected were Okinawa bases issues in 1995 (LDP) and 2009 (DPJ), Senkaku Islands under the LDP (2008) (...) and DPJ (2010), and the Hanshin quake in 1995 (LDP) and Fukushima in 2011 (DPJ). This gave me a nice mix of intense, short-term cases to compare; one domestic (disaster-related), and two foreign (Okinawa bases with US; Senkaku/Daiyou conflict with China); coalition governments under LDP and DPJ (2009) of different kinds vs. single-party (other DPJ). A very brief description of each crisis will be followed by some generalizations comparing the two parties’ responses. I find that both parties had similar problems with information management, but that there were characteristic and predictable trade-offs of their different party decisionmaking structures and relations with the national bureaucracy. Finally, I mention some of the inherent structural problems of Japanese politics and policymaking that inhibit effective response regardless of the party in power. (shrink)

This article examines pregnancy as a dyadic body-project within surrogate motherhood arrangements. In gestational surrogacy arrangements, the surrogate mother agrees to have an embryo that has been created using IVF, with the genetic materials of the intended parents or of anonymous donors, surgically implanted in her womb. Based on anthropological fieldwork among Jewish-Israeli surrogates and intended mothers involved in these arrangements, this article focuses upon the interactive identity management practices that the women jointly undertake during the pregnancy. For each side, (...) creating an unambiguous definition of motherhood was central to their individual identity-work. For surrogates, the possible imputations of immorality required redefining pregnant embodiment as separate from maternal identity, while for intended mothers, the surrogate’s embodiment of the pregnancy represented competing claims to their own maternity. Through verbal communication and through practices of disembodiment and vicarious embodiment, the women construct a ‘shifting body’ which they use to designate the social label of pregnancy, identity-building processes associated with pregnant embodiment, and even the lived experience of pregnancy. This example of a dyadic body-project contributes to the existing scholarship on the role of the body in the management of identity. While previous works have examined projects of the body as individualistic pursuits, the shifting body exemplifies that body-projects can be collaborative, dual forms of identity-work and that pregnancy can be the site of these projects. (shrink)

Brute facts are facts that don't have explanations. They are instrumental in our attempts to give accounts of other facts or phenomena, and so they play a key role in many philosophers' views about the structure of the world. This volume explores neglected questions about the nature of brute facts and their explanatory role.

Rather than as a giving of permission to someone to transgress one’s bodily boundaries, I argue for defining sexual consent as feeling-with one’s sexual partner. Dominant approaches to consent within feminist philosophy have failed to capture the intercorporeal character of erotic consciousness by treating it as a form of giving permission, as is evident in the debate between attitudinal and performative theories of consent. Building on the phenomenology of Maurice Merleau-Ponty, Ann Cahill, Linda Martín Alcoff, and others, I argue that (...) taking consent to be an intercorporeal and dynamic coexistence of desiring bodies opens up new ways of thinking about the role of consent in sexual ethics. I suggest that phenomenology’s theories of embodied consciousness, operative intentionality, and the direct perception of others provide a better groundwork for conceptualizing the role of ambiguity and subtle power dynamics in sexual encounters than attitudinal or performative accounts of consent. I also defend my view against Jonathan Jenkins Ichikawa’s argument for doing away with the concept of consent in sexual ethics due to consent's stubborn and infelicitous presupposition of permission-giving. (shrink)

The study of social inequality and stratification has long been at the core of sociology and the social sciences. In this article, I argue that certain tendencies have become entrenched in our dominant paradigm that leave many researchers pursuing coarse-grained analyses of how difference relates to inequality. Centrally, despite the importance of categories and categorization for how researchers study social inequality, contemporary theories of categories are poorly integrated into conventional research. I contend that the widespread and often unquestioned use of (...) state categories as categories of analysis reinforces these tendencies. Using research on colorism as an inspiration, I highlight several components of what I call the infracategorical model of inequality, which urges researchers to disaggregate difference by shifting our focus from membership in categories to the cues of categories, membership in subcategories, and perceived typicality. (shrink)

ABSTRACT The ethics of reciprocity offered by Simone de Beauvoir is founded upon an irreducible epistemic gap between self and other. This gap is often overlooked by commentators, who have tended to imply that the ethics of reciprocity requires recognition of oneself in the other. I claim that Beauvoir's ethics forecloses such recognition of oneself in the other and reveals that it is at once illusory and dangerous. Recognition in this sense is based upon a false notion of self and (...) constitutes a violation of the alterity of the other. I argue that Beauvoir stages this dangerous form of recognition in her novel She Came to Stay, while her claims about reciprocity in The Second Sex provide an image of a different, more positive recognition capable of respecting alterity. Finally, I claim that the epistemic gap characteristic of reciprocity also holds with respect to one's self-relation. (shrink)

This book contains a group of 90 original dramatic essays, short plays, and letters_mostly written in the dialectical or dialogue style attributed to the great Greek philosopher, Socrates . Each essay seeks to take the reader to the uncharted territory of their own mind in order to break the shackles of hypocrisy_to develop individual virtue, character and to encourage morality, discipline, and perseverance in the face of obstacles.

The Progressive Revolution Volume III continues the historical and literary series systematically chronicling both the historical significance and political deconstruction that the Progressive Revolution or the Progressive Age has perpetrated against Western Civilization and American society even to this day.

The Progressive Revolution Volume IV continues this historical and literary series by systematically chronicling both the historical significance and political deconstruction that the Progressive Revolution or the Progressive Age has perpetrated against Western Civilization and American society.

The Progressive Revolution —continues his legal, historical and literary series based on Natural Law, Natural Rights and the original political philosophy of the constitutional Framers and original jurisprudence of the U.S. Supreme Court.

The Progressive Revolution (Volume V)—continues his legal, historical and literary series based on Natural Law, Natural Rights and the original political philosophy of the constitutional Framers and original jurisprudence of the U.S. Supreme Court.

An entry on the meaning and history of emergence as well as the current debate on emergentism in philosophy and the sciences.

The original Italian text has been reproduced in the back of the volume.

An argument is presented to the effect that the ability to feel or to experience meaning conditions the ability to mean, and is thus essential to our notion of meaning. The experience of meaning is manifested in the "fine shades" of use and behavior. Theses, so obvious in music, constitute understanding music, which makes music understanding so relevant to understanding language. Applying these notions of understanding, feeling, and experience--as well as their explication in terms of comparisons, internal relation, and mastery (...) of technique--to music, where they are so apt and natural, is fertile both for the philosophy of language and the philosophy of music. (edited). (shrink)

I am concerned with the metaphilosophical questions of how we are to proceed when doing philosophy, and whether there is more than one way of achieving our aim. These questions are tackled initially by an examination of the answers given by Richard Double in his book Metaphilosophy and Freewill. It is argued that the considerations he rehearses in favour of metaphilosophical relativism are inconclusive, and that, in any case, it is a position that contains serious internal difficulties. An analogy is (...) made with the problems encountered by Hume's sceptical theory of the self, and it is suggested that Double, like Hume, is implicitly presupposing the conclusion he is seeking to deny. He does so by relying upon certain critical procedures in the course of his argument. Next, I consider how Double might respond to this criticism, and it is concluded that such a rejoinder fails. Finally, I return to the questions which served as the starting point of this discussion, and I apply the conclusions I have reached to their possible resolution. It is claimed that a form of rationalism has been vindicated. (shrink)

The ‘reflexive turn’ transcended disciplinary boundaries within the social sciences. Feminist scholars in particular have taken up its core concerns, establishing a wide-ranging literature on reflexivity in feminist theory and practice. In this paper, I contribute to this scholarship by deconstructing the ‘story’ of my own research as a white, genderqueer, masculine-presenting researcher in Ghana. This deconstruction is based on thirteen months of field research exploring LGBT activism in the capital city of Accra. Using a series of ethnographic vignettes, I (...) examine questions of queer subjectivity, embodiment and self/other dynamics in the research encounter. Specifically, I interrogate what a reflexive concern for power relations means when researchers share moments of commonality and difference with research participants, here in relation to axes of gender, sexuality, race and class. Finally, I explore the challenge of theorising resistance in light of feminist postcolonial critiques of the politics of representation. I conclude that it is only by locating these tensions and dissonances in the foreground of our inquiries that reflexivity becomes meaningful as a way of rendering knowledge production more accountable and transparent, of practising feminist solidarity, and of excavating our own queer research journeys. (shrink)

Chapter: Sense and Intentionality A: Reference and Sense — Preliminary Remarks Few people during Frege's lifetime paid due attention to his work and its ...

In my 'A Deterrence Theory of Punishment', I argued that a deterrence system of punishment can avoid the charge that it illegitimately uses offenders if its punishments are carried out 'quasiautomatically': threats are issued by a legislature for deterrent purposes, but those who carry out the punishments have no authority to take deterrent considerations into account. Sprague has objected that under such a system, those who carry out punishments will be unable to justify their actions. I reply that if it (...) is justifiable to set up the system in this way in the first place, then this justification will transmit to all actions carried out under it; and that it is justifiable to set up an institution of punishment in this way. (shrink)

(1993). Fantasies on the fringe: Romantic concepts of nationalism in utopias set at the edges of nineteenth-century Europe. History of European Ideas: Vol. 16, No. 4-6, pp. 647-654.

Sacred Harp singers the world over gather weekly to sing out ofThe Sacred Harp, a collection of shape-note songs first published in 1844. Their tradition is highly ritualized, and it plays an important role in the lives of many participants. Following the implementation of lockdown protocols to combat the COVID-19 pandemic, groups of Sacred Harp singers quickly and independently devised a variety of means by which to sing together online using Zoom, Jamulus, and Facebook Live. The rapidity and creativity with (...) which Sacred Harp singers developed ways to sustain their activities attests to the strength and significance of this community of practice, and in this article I describe each modality and provide an account of how it came to be developed and widely used. As a participant-observer, I completed extensive fieldwork across these digital sites and conducted semi-structured interviews with 22 other singers. I found that online singing practices have reshaped the Sacred Harp community. Many singers who did not previously have the opportunity to participate now have access, while others have lost access due to technological barriers or lack of interest in online activities. At the same time, geographical barriers have disintegrated, and singing organizers must make an effort to maintain local identity. A stable community of singers has emerged in the digital realm, but it is by no means identical to the community that predated the pandemic. I also identify the ways in which online singing has proven meaningful to participants by providing continuity in their personal and communal practice. Specifically, online singing allows participants to access and celebrate their collective memories of the Sacred Harp community, carry out significant rituals, and continue to grow as singers. While no single modality replicates the complete Sacred Harp singing experience, together they function “like pieces in a puzzle”, allowing individual participants to access many of the elements of Sacred Harp singing that are most meaningful to them. (shrink)

_Autobiographical Reflections_ is a window into the mind of a man whose reassessment of the nature of history and thought has overturned traditional approaches to, and appraisals of, the Western intellectual tradition. Here we encounter the motivations for Voegelin's work, the stages in the development of his unique philosophy of consciousness, his key intellectual breakthroughs, his theory of history, and his diagnosis of the political ills of the modern age. Included in this revised volume is a glossary of terms used (...) in Voegelin’s writings. The glossary lists, defines, and illustrates from the author’s writings many of the key terms employed, paying particular attention to the Greek terms. Together, the glossary and enlarged index systematically include names, subjects, ideas, writings, and terms, making this volume an indispensable help for any serious study of Eric Voegelin’s oeuvre. (shrink)

Lacan postulated that the psyche can be understood by means of certain structures, which control our lives and our desires, and which operate differently at different logical moments or stages of formation.Jacques Lacan and the Logic of Structure offers us a reading of the major concepts of Lacan in terms of his later topological theory and aims to show how this was always a concern for Lacan and not only an issue in the last seminars. Ellie Ragland discusses how (...) various stages of formation can be uncovered topologically within language itself, and operate to place certain properties – fantasy, the drive, jouissance, discourse and ethics in language itself. In this way she explores not only how language actually works in tandem with the properties, but also gives a different idea of what knowledge actually is and what implications that may have for reimagining and reworking differential/diagnostic structures. Jacques Lacan and the Logic of Structure is a compelling exponent of the innovative approaches Lacan takes to rethinking what psychoanalysis is and what it can do to enlighten psychoanalysts and treat patients. It will be essential reading to psychoanalysts, psychoanalytic psychotherapists, training graduate students in the fields of film, literary, gender and cultural studies. (shrink)

The purpose of this paper is to offer a defense of the emergentist view concerning emergent brute facts. To this end, I review and evaluate the three main objections raised against the possibility of emergent brute facts; the simplicity argument, the question of whether the idea of emergent brute facts is a coherent idea and the question of empirical evidence. My contention is that none of these arguments is successful in refuting the possibility or the plausibility of the existence of (...) emergent brute facts. I also argue that, in the end, the question revolves around empirical evidence, and that empirical considerations favour the existence of emergent brute facts. (shrink)

What I call the Just Distribution theory of punishment holds that the justification of punishment is that it rectifies the social distribution of benefits and burdens which has been upset by the offender. I argue that a recent version of this theory is no more viable than earlier versions. Like them, it fails in its avowed intention to deliver fundamental intuitions about crime and punishment. The root problem is its foundation in Hart's Principle of Fair Play, a foundation which, I (...) argue, is inappropriate for a theory of punishment. (shrink)

Scientists and science policy experts understandably wring their hands about the politicization of science and the failure of the general public to recognize good science from bad, good policy from bad. This concern is not new to the scientific community. But the frustration factor is exacerbated by the rising stakes of science illiteracy and politicization in a world in which science plays an increasingly integral part. That said, the usual reaction among the outraged is to scapegoat one or another societal (...) institution: the politicians, of course, but also the religious right, ignorant and underpaid teachers, school boards, journalists and so on. Lost in the passion of the moment is a notion that the community most capable of making a profound difference is "our community" - not by issuing diatribes against "the other culture" but by working to become an integral part of that culture just as science is now - be it in health care, environmental challenges, the response to terrorism and so on - an integral part of society. (shrink)

"The Liberty for which Patriot Patrick Henry was willing to die was more than a rhetorical flourish. The American Patriots and Founders based their ideas about Liberty upon almost 200 years of experience on their own as well as the heritage of English Common Law and even back to the natural order of Thomas Aquinas, not to mention the philosophy of Aristotle and the Biblical Exodus of the Israelites from Egypt. In over 50-years of scholarship Ellis Sandoz has researched, documented (...) and contemplated the governance of man throughout the ages. The erudition brought to bear in this compact tome reflects a depth and breadth of learning that illuminates the subject with dazzling insight. Yet, he always reminds us that principles of Liberty are readily comprehensible to the common man. Sandoz worries that the present day adherence to political correctness limits our response to obviously murderous terroristic movements. He attacks academia for ignoring the spiritual nature of existence and events. He even chastens "social dogoodism" when it is provided instead of, rather than as a reflection of, spiritual nourishment. The book revolves around the motivation and context of the American Founding and drives home its relevance to contemporary living. The Founders fought against tyranny that attempted to control their physical and spiritual lives. Unjust governance was deemed to be without authority. Aristocrats and commoners ultimately must answer to the Final Authority. These concepts are reflected in the Declaration of Independence: "all men are created equal and they are endowed by their Creator with certain unalienable rights -- that among these are life, liberty and the pursuit of happiness." Sandoz is not only a scholar, but a grandfather; his words will engender Liberty for future generations."--Publisher's website. (shrink)

As debates rage over the place of faith in our national life, Tocqueville’s nineteenth-century crediting of religion for shaping America is largely overlooked today. Now, in _Republicanism, Religion, and the Soul of America,_ Ellis Sandoz reveals the major role that Protestant Christianity played in the formation and early period of the American republic. Sandoz traces the rise of republican government from key sources in Protestant civilization, paying particular attention to the influence of the Bible on the Founders and the blossoming (...) of the American mind in the eighteenth century. Sandoz analyzes the religious debt of the emergent American community and its elevation of the individual person as unique in the eyes of the Creator. He shows that the true distinction of American republicanism lies in its grounding of human dignity in spiritual individualism and an understanding of man’s capacity for self-government under providential guidance. Along the way, he addresses such topics as the neglected question of the education of the Founders for their unique endeavor, common law constitutionalism, the place of Latin and Greek classics in the Founders’ thought, and the texture of religious experience from the Great Awakening to the Declaration of Independence To establish a unifying theoretical perspective for his study, Sandoz considers the philosophical underpinnings of religion and the contribution that Eric Voegelin made to our understanding of religious experience. He contributes fresh studies of the character of Voegelin’s thought: its relationship to Christianity; his debate with Leo Strauss over reason, revelation, and the meaning of philosophy; and the theory of Gnosticism as basic to radical modernity. He also provides a powerful account of the spirit of Voegelin’s later writings, contrasting the political scientist with the meditative spiritualist and offering new insight into volume 5 of _Order and History_. _Republicanism, Religion, and the Soul of America_ concludes with timely reflections on the epoch now unfolding in the shadow of Islamic jihadism. Bringing a wide range of materials into a single volume, it confronts current academic concerns with religion while offering new insight into the construction of the American polity—and the heart of Americanism as we know it today. (shrink)

Physical realism is the thesis that the world is more or less as present‐day physical theory says it is, i.e. a mind‐independent reality, that consists fundamentally of physical objects that have causal powers, are located in space and time, belong to natural kinds, and interact causally with each other in various natural kinds of ways. It is thus a modern form of physicalism that takes due account of the natural kinds structure of the world. It is a thesis that many (...) present‐day scientific realists would surely accept. Indeed, some might say that physical realism just is scientific realism, but under another name. However, the argument that is presented for physical realism is not the standard one for scientific realism. It is not a two‐stage argument from the success of science to the truth of scientific theories to the reality of the entities postulated in these theories. It is more powerful than this, because it is more direct, and its premisses are more secure. It is more direct, because it develops what is basically a physicalist ontology as the only plausible metaphysical explanation of the new scientific image of the world. It is more secure, in that it does not depend, as the standard argument does, on any doubtful generalisations about the nature or role of scientific theory. (shrink)

In this paper it will be argued that causal laws describe the actions of causal powers. The process which results from such an action is one which belongs to a natural kind, the essence of which is that it is a display of this causal power. Therefore, if anything has a given causal power necessarily, it must be naturally disposed to act in the manner prescribed by the causal law describing the action of this causal power. In the formal expressions (...) of causal laws, the necessity operators occur within the scopes of the universal quantifiers. Hence the necessities must hold of each instance. The causal laws may thus be shown to be concerned with necessary connections between events or circumstances of precisely the sort required for a decent account of singular causation. (shrink)

A relação teoria e prática no cotidiano dos professores -- Em busca de um método para a ciência pedagógica --Indicativos para a elaboração de uma proposta pedagógica -- Prática pedagógica, uma questão de método -- A proposta pedagógica e sua legitimidade -- A prática pedagógica na sala de aula : princípios e métodos de uma ação dialógica -- A memória como elemento educativo -- Educação e senso comun -- O diálogo como princípio pedagógico -- Processos pedagógicos para uma educação libertadora (...) -- A ressignificação da ação política no acampamento Natalino -- O senso comum e suas articulações de resistência aos processos de transformação -- A formação continuada -- As crises da sociedade emergente -- A pedagogia do fetiche -- Participação e poder -- As origens do planejamento participativo no Brasil. (shrink)