Deleuze’s philosophy of immanence, because it vigorously rejects every appeal to the beyond, is often presumed to be indifferent to the concerns of religion. This book argues against such a presumption. It does so, first of all, by emphasising how both Deleuze’s thought and the notion of religion are motivated by a demand to create new modes of existence, or to imagine and enact a future that would substantively break with the present configuration of being. If Deleuze’s thought and the (...) notion of religion intersect in this regard, then their divergence must be located elsewhere, namely in the distinction between immanence and transcendence. The book thus argues that the enemy of Deleuze’s thought is not religion in general but instead the specific operation of transcendence. Furthermore, it argues that since Deleuze’s thought is not simply anti-religious, it cannot be identified with secularism. Along these lines, the book shows how Deleuzian immanence is able both to oppose religious transcendence and to enter an allliance with immanent accounts of the name of God. The effect of this is to suspend the paralysing debate between religion and the secular in order to attend to the ways in which immanence – whether “religious” or “secular” – is able to break with the present and to create the future. (shrink)

This paper addresses the nature and value of Giorgio Agamben’s negative thought, which revolves around the theme of nothingness. I begin by observing the validity of negative thinking, and thus oppose those affirmative philosophies that reject Agamben’s thought simply on the basis of its negativity. Indeed, the importance of negative thought is set forth by Agamben’s attention to the specific biopolitical logic that governs the present. If we are to understand the present, then we must begin by understanding the nothingness (...) inherent in the logic of biopolitics. At the same time, I argue, it is important to distinguish two kinds of negative thought. The first, ultimately limited manner of negative thought follows a strictly Heideggerian path of contemplation. While Agamben shows a certain affinity with this style of thinking, I call for increased focus on a different manner of negative thought, one that turns on the power to think nothingness. I develop this second manner of negative thought by advancing the concepts of love and exile, which provide the means by which the potentiality of nothingness may inhabited in novel ways. (shrink)

This paper takes up the Heideggerean question of difference. I argue that while Heidegger raises this question, his response to the question remains ambiguous and that this ambiguity pivots around the question of time. The bulk of the paper then looks at how Derrida and Deleuze respectively attempt to advance beyond Heidegger’s ambiguity regarding the questions of difference and time. Derrida is able to demonstrate the manner in which time—as delay—is constitutive of any attempt to think difference. I argue, however, (...) that his innovative articulation of “différance” maintains an extrinsic rather than intrinsic relation to difference in-itself. To achieve an intrinsic relation, it is necessary to turn to the work of Deleuze, particularly to his discussion of “nonsense” and “singularity.”. (shrink)

[1] Diaspora, imagined in terms of a people that belong both to a place of departure and to a place of arrival, is implicitly transitive. Narrated in these terms, a diasporic people is defined by being in-between two places, by a transitive zone of indeterminacy. It is marked, at its arrival-place, by its belonging to another place, and thus as not fully belonging to the place; it is marked, at its departure-place, by its belonging to another place, and thus as (...) not fully belonging to the place.1 To be in-between departure and arrival is to be in-between places of belonging. This in-between is simultaneously articulated as a belonging-too-much (belonging to more... (shrink)

This paper addresses the capacity of François Laruelle's non-philosophy to evade the difficulties produced by the mediation of religion. Specifically, it looks at how religion is mediated through philosophy under the heading of ?philosophy of religion.; While such a heading indicates a gesture seeking to unify what is divided ; namely philosophy and religion ; it actually depends upon and thus maintains this division. The philosophical mediation of religion amounts to the division produced by the thought of religion. Conjoining this (...) claim to a brief genealogy of the concept of religion, I argue that the modern, secular gesture of philosophizing about religion continues a much longer tradition of religion's divisive mediation. What Laruelle's non-philosophy offers, I contend, is a means of escape from the conceptual architecture on which the mediation of religion depends. This is the case specifically insofar as he enables us to conceive a One that would be outside any divisive or mediatic relation to the many. Furthermore, the fact the Laruelle's thought makes use of (what gets named as) religious material enacts a refusal of the division between religion and philosophy. In this regard, however, I argue that his use of religious material still remains imbricated in the division between Christianity and Judaism. Hence, even as Laruelle escapes the conceptual divisions that enable the mediation of religion, his peculiar use of religious material leads him to redeploy divisions central to religion's genealogy. (shrink)

This paper addresses the nature and value of Giorgio Agamben’s negative thought, which revolves around the theme of nothingness. I begin by observing the validity of negative thinking, and thus oppose those affirmative philosophies that reject Agamben’s thought simply on the basis of its negativity. Indeed, the importance of negative thought is set forth by Agamben’s attention to the specific biopolitical logic that governs the present. If we are to understand the present, then we must begin by understanding the nothingness (...) inherent in the logic of biopolitics. At the same time, I argue, it is important to distinguish two kinds of negative thought. The first, ultimately limited manner of negative thought follows a strictly Heideggerian path of contemplation. While Agamben shows a certain affinity with this style of thinking, I call for increased focus on a different manner of negative thought, one that turns on the power to think nothingness. I develop this second manner of negative thought by advancing the concepts of love and exile, which provide the means by which the potentiality of nothingness may inhabited in novel ways. (shrink)

The growing influence of the late French philosopher Gilles Deleuze in Christian theology is nowhere more apparent than in this impressive work by Daniel Colucciello Barber. Here diaspora is explored not as a sociological phenomenon but as a concept, a composition of thought that reveals the differential nature of the origins of Christianity and its others, religion and secularism. What seems to be at stake in the concept of diaspora, for Barber, is its ability to destabilize (...) the logic of domination that has been identified with much of the history of Christianity, and which arguably carries over into secularism as it is historically conceived.According to Barber’s view of the gospels, the Christian declaration—understood as the injunction to love one’s enemies and imitate divine perfection—provides a liberatory opening out of this logic of dominion and into the construction of new possibilities of human relatedness. How is it, then, that Christianity has historically been allied with .. (shrink)

The hypothesis that “Odes” 1.34 and 1.35 constitute a single poem is supported by a systematic examination of the use of address in the “Odes”. Specifically, the lack of address in 1.34 and the address of Fortuna by way of a circumlocution at 1.35.1 are both almost unparalleled; the combined poem, however, follows the common Horatian practice of addressing a previously named god by means of an epithet or circumlocution. The structure and progression of thought, furthermore, closely resemble that of (...) “Odes” 1.2. Quite possibly the division arose when the delayed address was taken to signal a new poem. (shrink)

John Howard Yoder's work, while appreciated in many respects, is not generally read in a philosophical register. This essay attempts to alter this situation by proposing a relation between his theology and a philosophy of particularity. The project articulates a logic of Jesus that is independent from and antagonistic towards the Powers. This logic is resolutely secular, revolutionary, and creative. I contend that Jesus' “equality with God” amounts to a radical affirmation of history and temporality. Yoder's work is presented as (...) a zone of interference, a particular vantage from which a simultaneous practice of philosophy and theology becomes possible. (shrink)

In 2017, Barth and Barber released the third edition of their textbook “Hospitality Law: Managing Legal Issues in the Hospitality Industry.” This review focuses on the scope and depth of the legal areas it covers. It examines whether the book strikes the right balance between practicality, feasibility, and conventions within the hotel industry. The authors aim to provide guidance to hospitality students and hospitality managers in developing legal literacy for their professional lives. The review finds that Barth and (...) class='Hi'>Barber have successfully compiled a comprehensive and relevant compilation of legal issues within the hospitality industry. They support and illustrate their explanations with authentic case law and relevant examples, demonstrating the practicality of the work. While there may be some criticism regarding the depth of legal argumentation, it should be pointed out that this criticism should be viewed in light of the book's intended purpose. The primary goal was not to create an exhaustive analysis of the multi-faceted nuances in legal discourse within hospitality law. Instead, it aimed to sensitise and assist hospitality students and professional hospitality managers in the United States with their everyday decision-making processes. We suggest that the textbook could further benefit from integrating recent insights from applied (legal) linguistics and legal semiotics. It is concluded that the book remains a valuable resource for teaching hospitality law to non-legal professionals but also for researchers interested in the intersection of language and law in the hospitality industry. (shrink)

The essence of Dussel's thought is presented through the concept of "ethical hermeneutics" which seeks to interpret reality from the viewpoint of what Emmanuel Levinas presents as the "other" - those who are vanquished, forgotten, or excluded from existent socio-political or cultural systems. Barber traces Dussel's development toward Levinas' philosophy through his discussion of the Hegelian dialectic and through the stages of Dussel's own ethical theory.

This paper offers and defends a particular version of the view that it is the intentions with which it is performed that determine the truth conditions of an utterance. A competing version, implied by Grice's work on meaning, is rejected as inadequate. This latter is incompatible with the phenomenon of anti-lying: performing a true utterance with the intention that one's audience believe it to be false. In place of the quasi-Gricean version, the paper maintains that an utterance is true-iff-p just (...) in case it is performed with the intention that its intended audience recognize it as true-iff-p. Delicacy is called for in the interpretation of 'recognition' if this biconditional is to be plausible. Moreover, since truth conditions are extensional and intentions intensional, this simple statement of the view requires qualification. And finally, some methodological self-awareness is needed to see off the charge of analytical circularity (since the analysans contains the analysandum). This intention-based view is proffered as an attractive and viable alternative to any view according to which the semantics of utterances are determined by the semantics of expressions, where the latter can largely float free from the intentions of a particular utterer. (shrink)

The papers gathered in this volume offer precise investigations of the historical and philosophical grounds for the first medieval commentaries on the ...

It is common to hear talk of the aim of belief and to find philosophers appealing to that aim for numerous explanatory purposes. What belief 's aim explains depends, of course, on what that aim is. Many hold that it is somehow related to truth, but there are various ways in which one might specify belief 's aim using the notion of truth. In this article, by considering whether they can account for belief 's standard of correctness and the epistemic (...) norms governing belief, I argue against certain prominent specifications of belief 's aim given in terms of truth, and advance a neglected alternative. (shrink)

The _Physics_ is a foundational work of western philosophy, and the crucial one for understanding Aristotle's views on matter, form, essence, causation, movement, space, and time. This richly annotated, scrupulously accurate, and consistent translation makes it available to a contemporary English reader as no other does—in part because it fits together seamlessly with other closely associated works in the New Hackett Aristotle series, such as the _Metaphysics_, _De Anima_, and forthcoming _De Caelo_ and _On Coming to Be and Passing Away_. (...) Eventually the series will include all of Aristotle's works. Sequentially numbered endnotes provide the information most needed at each juncture, while a detailed Index of Terms indicates places where focused discussion of key notions occurs. An illuminating general Introduction describes the book that lies ahead, explaining what sort of work it is and what sorts of evidence it relies on. (shrink)

sirAt a recent health authority meeting Professor Stacey, the NHSE Head of Research Ethics, was quoted as stating that for multicentre trials rapid responses were required ….

Infallibilism is the view that a belief cannot be at once warranted and false. In this essay we assess three nonpartisan arguments for infallibilism, arguments that do not depend on a prior commitment to some substantive theory of warrant. Three premises, one from each argument, are most significant: if a belief can be at once warranted and false, then the Gettier Problem cannot be solved; if a belief can be at once warranted and false, then its warrant can be transferred (...) to an accidentally true belief; if a belief can be at once warranted and false, then it can be warranted and accidentally true. We argue that each of these is either false or no more plausible than its denial. Along the way, we offer a solution to the Gettier Problem that is compatible with fallibilism. (shrink)

Los medios de comunicación incrementan la cobertura de hallazgos sobre el pasado. Impedir la discriminación por razón de sexo es mandato de los códigos deontológicos periodísticos. Desde la perspectiva de género, el estudio abordó la presencia de científicas como sujetos noticiables y fuentes expertas. Se analizaron mediante técnicas cuantitativas y cualitativas mensajes (n=59) en los dos principales diarios españoles de referencia (El País, El Mundo). Es preponderante la voz del profesional de la arqueología y prima la autoría de reporteros especializados. (...) Lo femenino ocupa un segundo plano temático, que relega a la mujer como científica, especialista y reportera. (shrink)

" Qualia " is an unfamiliar term for something that could not be more familiar to each of us: the ways things seem to us. As is so often the case with philosophical jargon, it is easier to give examples than to give a definition of the term. Look at a glass of milk at sunset; the way it looks to you--the particular, personal, subjective visual quality of the glass of milk is the quale of your visual experience at the (...) moment. The way the milk tastes to you then is another, gustatory quale, and how it sounds to you as you swallow is an auditory quale; These various "properties of conscious experience" are prime examples of qualia. Nothing, it seems, could you know more intimately than your own qualia ; let the entire universe be some vast illusion, some mere figment of Descartes' evil demon, and yet what the figment is made of will be the qualia of your hallucinatory experiences. Descartes claimed to doubt everything that could be doubted, but he never doubted that his conscious experiences had qualia, the properties by which he knew or apprehended them. (shrink)

What is good prescribing? In this paper we will look at the kinds of criteria which are relevant to evaluating prescribing. In particular we wish to challenge, or at least re-frame, the picture of prescribing as an essentially technical process. In so doing we hope to indicate something more general about the power, and limitations, of technical rationality in health care, and to contribute something to work in health care technology assessment. Finally we hope this discussion will act as a (...) stimulus towards a much needed revision of the way ‘good’ prescribing is defined by current policies, guidelines and protocols. (shrink)

The social sciences playa variety of multifaceted roles in the policymaking process. So varied are these roles, indeed, that it is futile to talk in the singular about the use of social science in policymaking, as if there were one constant relationship between two fixed and stable entities. Instead, to address this issue sensibly one must talk in the plural about uses of dif ferent modes of social scientific inquiry for different kinds of policies under various circumstances. In some cases, (...) the influence of social scientific research is direct and tangible, and the connection between the find ings and the policy is easy to see. In other cases, perhaps most, its influence is indirect-one small piece in a larger mosaic of politics, bargaining, and compromise. Occasionally the findings of social scientific studies are explicitly drawn upon by policymakers in the formation, implementation, or evaluation of particular policies. More often, the categories and theoretical models of social science provide a general background orientation within which policymakers concep tualize problems and frame policy options. At times, the in fluence of social scientific work is cognitive and informational in nature; in other instances, policymakers use social science primarily for symbolic and political purposes in order to le gitimate preestablished goals and strategies. Nonetheless, amid this diversity and variety, troubling general questions persistently arise. (shrink)

Supererogatory acts—good deeds “beyond the call of duty”—are a part of moral common sense, but conceptually puzzling. I propose a unified solution to three of the most infamous puzzles: the classic Paradox of Supererogation (if it’s so good, why isn’t it just obligatory?), Horton’s All or Nothing Problem, and Kamm’s Intransitivity Paradox. I conclude that supererogation makes sense if, and only if, the grounds of rightness are multi-dimensional and comparative.

1. Happiness, then and now -- Happiness, eudaimonia, and practical reasoning -- Happiness as eudaimonia -- Happiness and virtuous activity -- New directions from old debates -- 2. Happiness then: the sufficiency debate -- Aristotle's case against the sufficiency thesis -- 3. Happiness now: rethinking the self -- Socrates' case for the sufficiency thesis -- Epictetus and the stoic self -- The Stoics' case for the sufficiency thesis -- The embodied conception of the self -- The embodied conception and psychological (...) well-being -- The Stoics' case against the embodied conception. (shrink)

Sometimes it takes years of debate for philosophers to discover what it is they really disagree about. Sometimes they talk past each other in long series of books and articles, never guessing at the root disagreement that divides them. But occasionally a day comes when something happens to coax the cat out of the bag. "Aha!" one philosopher exclaims to another, "so that's why you've been disagreeing with me, misunderstanding me, resisting my conclusions, puzzling me all these years!".