Résumé Cet article aborde la querelle comme un élément de la stratégie d’un philosophe vis-à-vis de la postérité. On pourrait évidemment penser à des querelleurs invétérés comme Pascal, Voltaire ou Rousseau, mais il sera question ici du cas plus complexe de Diderot et du dernier ouvrage publié de son vivant, l’_Essai sur les règnes de Claude et de Néron et sur les moeurs et les écrits de Sénèque pour servir à l’introduction de la lecture de ce philosophe_ (1782). L’article démontre (...) que celui-ci constitue un cas de « texte-querelle », c’est-à-dire un texte qui met en scène la querelle menée à son propre sujet et qui ainsi la fait redémarrer; il analyse la posture qu’adopte le philosophe-querelleur, surtout dans l’énoncé paradoxal « ne nous engageons point dans les querelles », dont il examine les qualités performatives. (shrink)

This has been an excellent opportunity for me to get a sense of what scholars in fields other than my own (viz., theological social ethics) think I am trying to do, and whether there might be some sense in it. But in all honesty, I must say that the experience of reading and pondering the articles by Lewis Baldwin and Dwayne Tunstall in this issue of The Pluralist has been both enlightening and a joy, inasmuch as it has been (...) an opportunity for me to find out what I have been doing in the academy for the last twenty-five years and where might be some of the limitations as well as promise in my work.When I read these articles, I recalled an experience that second-generation personalist Francis J. McConnell reported .. (shrink)

i am deeply grateful to aaron and the three scholars who have taken upon themselves the task of reading and responding to my book Peirce and Religion. Their assessments, in a general way, are a variety of the same criticism concerning my argument about Peirce’s Christianity. My intention here is to address this general point, consider some particular comments from each of the respondents, and offer a re-direction at the end.I take it as success to have evoked the response from (...) each of these scholars. Tunstall brings forward the question of whether I have left philosophy altogether when presenting an apology of sorts for Trinitarian Christianity in the guise of assessing Peirce’s religion. The worry is that an... (shrink)

Review essay on Tunstall, Doing Philosophy Personally.

Dwayne Tunstall turns to Lewis Gordon's Africana existential phenomenology in an effort to untangle Marcel's “reflective method” from its involvements with colonial racism. Tunstall's book interprets Marcel's religious existentialism as a development of his attempt to resist modernity's burgeoning dehumanization but observes that Marcel's sociopolitical thought leaves antiblack racism unexamined, which amounts to a failure to attend to “the most noxious form of depersonalization existing in the twentieth century.” In this review I call into question both Marcel's conception (...) of “philosophy proper” as well as Tunstall's appropriation of that conception in order to do philosophy personally. I am also hard pressed to accept Tunstall's implication that better responses to various manifestations of dehumanization are located in “extraphilosophical” practices or his more explicit claim that “theism” succeeds where philosophy proper has failed. (shrink)

Natural rights theorists such as John Locke and Robert Nozick provide arguments for limited government that are grounded on the individual's possession of natural rights to life, liberty, and property. Resting on natural rights, such arguments can be no more persuasive than the underlying arguments for the existence of such rights, which are notoriously weak. In this article, John Hasnas offers an alternative conception of natural rights, “empirical natural rights,” that are not beset by the objections typically raised against traditional (...) natural rights. Empirical natural rights are rights that evolve in the state of nature rather than those that individuals are antecedently endowed with in that state. Professor Hasnas argues that empirical natural rights are true natural rights, that is, pre-political rights with natural grounds that can be possessed in the state of nature, and that, when taken together, they form a close approximation of the Lockean rights to life, liberty, and property. He furthers argues that empirical natural rights are normatively well-grounded because respecting them is productive of social peace, which possesses instrumental moral value regardless of one's conception inherent value. Professor Hasnas thus offers his conception of rights as solved problems as an alternative and potentially more secure footing for the traditional natural rights arguments for limited government associated with Locke and Nozick. Footnotesa I wish to thank my fellow contributors to this volume, Ellen Frankel Paul, and Ann C. Tunstall of SciLucent, LLC, for their exceedingly helpful comments on an earlier draft of this essay, and Annette Hasnas for the keen insight she provided into how human beings behave in the state of nature. (shrink)

In the fall 2009 issue of The Pluralist, Tommy Curry and Dwayne Tunstall challenged the current, dominant view of Royce as an antiracist. In "Royce, Racism, and the Colonial Ideal," Curry presents Royce as a white supremacist, an admirer of British colonialism, and an advocate of black assimilation to Anglo-Saxon cultural practices (14-15). Tunstall, in "Josiah Royce's 'Enlightened' Antiblack Racism?," presents Royce as a non-essentialist regarding race, yet as a cultural antiblack racist, with a colonial attitude comparable to (...) that held by John Stuart Mill (Tunstall 40). In the same issue of The Pluralist, Jacquelyn Kegley analyzes Royce's 1905 essay, "Race Questions and Prejudices," and maintains that Royce was .. (shrink)

This squib reports the results of two experimental studies, a binary choice and a self-paced reading study, that provide strong support for the hypothesis in Tunstall that the distinct scopal properties of each and every are at least to some extent the consequence of an event-differentiation requirement contributed by each. However, we also show that the emerging picture is more complex than Tunstall suggests: English speakers seem to fall into at least three groups regarding the scopal properties of (...) each and every. (shrink)

Marian Hobson's work has made a seminal contribution to our understanding of the European Enlightenment, and of Diderot and Rousseau in particular. This book presents her most important articles in a single volume, translated into English for the first time. Hobson's distinctive approach is to take a given text or problématique and position it within its intellectual, historical and polemical context. From close analysis of the underlying conceptual structures of literary texts, she offers a unique insight into the vibrant networks (...) of people and ideas at work throughout Europe, and across disciplinary boundaries as diverse as literature and mathematics, medicine and music. In their translations of Hobson's essays, Kate Tunstall and Caroline Warman present the primary sources in both the original eighteenth-century French and modern English, making the detail of these debates accessible to everyone, from the specialist to the student, whatever their academic discipline or interest. (shrink)

The author here extends a dialogue with Jeffrey M. Perl, published in the Spring 2010 issue of Common Knowledge, under the title “`Decorate the Dungeon.'” That dialogue concerns whether Thomas More could have avoided martyrdom though he acted with heroic quietism during the Henrician Reformation. Dubious of this premise during the previous exchange, the author here examines the lives of three northern English quietists of More's time—Christopher Urswick (c. 1448–1552), Cuthbert Tunstall (1474–1559), and John Redman (1499–1551)—who never quite risked (...) martyrdom but never abandoned their own principles either. This essay concludes that Tunstall was the most heroic of the three. As a bishop (for well over thirty years), he could have burned heretics in the 1530s and 1550s but he sent no one to death—a record perhaps better than that of Thomas More, who saw sedition in some of those brought before him as heretics when he was chancellor. A record so free of violent commitment as Tunstall's was extraordinary in his time, as in ours, and this article gives it due recognition. (shrink)

The early publication history of the very short Breviarium of Guillaume Budé's De asse et partibus eius is analysed and clarified, and the earliest versions are dated to c. 1520. Though short, it was an influential little work, and in particular its links with Cuthbert Tunstall's De arte supputandi are explored. It is argued that Bude himself was the author of the Brevianum, and that it may have a relevance to the Budé/Porzio controversy about the 'sestertius' and 'sestertium'.

Philosophizing the Americas establishes the field of inter-American philosophy. Bringing together contributors who work in Africana Philosophy, Afro-Caribbean philosophy, Latin American philosophy, Afro-Latin philosophy, decolonial theory, and African American philosophy, the volume examines the full range of traditions that have, separately and in conversation with each other, worked through how philosophy in both establishes itself in the Americas and engages with the world from which it emerges. The book traces a range of questions, from the history of philosophy in the (...) Americas to philosophical questions of race, feminism, racial eliminativism, creolization, epistemology, coloniality, aesthetics, and literature. The essays place an impressive range of philosophical traditions and figures into dialogue with one another: some familiar, such as José Martí, Sylvia Wynter, Martin R. Delany, José Vasconcelos, Alain Locke, as well as such less familiar thinkers as Arturo Alfonso Schomburg, Hilda Hilst, and George Lamming. In each chapter, the contributors find fascinating and productive matrices of tension or convergence in works throughout the Americas. The result is an original and important contribution to knowledge that introduces readers from various disciplines to unfamiliar yet compelling ideas and considers familiar texts from novel and prescient perspectives. Philosophizing the Americas stands alone as a representation of current scholarly debates in the field of inter-American philosophy. Contributors: Stephanie Rivera Berruz, Jacoby Adeshei Carter, Nadia Celis, Tommy J. Curry, Hernando A. Estévez, Daniel Fryer, James B. Haile III, Chike Jeffers, Lee A. McBride III, Michael Monahan, Adriana Novoa, Susana Nuccetelli, Andrea J. Pitts, Dwayne A. Tunstall, and Alejandro A. Vallega. (shrink)

The first half of Annette Baier's book opens up a fascinating new area of Hume scholarship. We all know that Hume wore two hats, as a philosopher and a historian. But what exactly is the relationship between his general philosophical writings and his History of England? In particular, what can his portrayals of influential monarchs and religious leaders, such as Oliver Cromwell or Bishop Tunstal, teach us about his philosophical commitments?

This fifth volume of the Radical Philosophy Today series contains papers presented at the 7th Biennial Conference of the Radical Philosophy Association, 2006. Contributors include Karsten Struhl, Lisa Heldke, Amy Wendling, Tom Jeannot, John Exdell, C.W. Dawson, Tommy Curry, Dwayne Tunstall, Jason Mallory, Eduardo Mendieta, Brady Thomas Heiner, Mechthild Nagel, and Jeffrey Paris.