Policies and processes dealing with institutional conflict of interest lag well behind those dealing with individual COI. To remediate this, academic institutions must develop strategies for addressing some of the unique challenges in iCOI, including: clarifying the definition of iCOI that addresses the range of individuals potentially involved; implementing a well-designed electronic database for reporting and managing iCOI across multiple leadership constituencies; and providing ongoing education to appropriate institutional officials that communicates the importance of managing iCOI.

Despite the intrinsic complexity of integrating individual, social and technologically supported intelligence, the paper proposes a relatively simple ‘connectionist’ framework for conceptualizing distributed cognitive systems. Shared information sources (documents) are represented as nodes connected by links of variable strength, which increases as the documents co-occur in the usage patterns. This learning procedure captures and exploits its users’ implicit knowledge to help them find relevant information, thus supporting an unconscious form of exchange. These principles are applied to a concrete problem domain: (...) architects sharing design knowledge through a database of associatively connected building projects. (shrink)

Background: Family sense of coherence can be defined as the cognitive map of a family that enables the family to deal with stress during their lifetime. FSOC is the degree to which a family perceives family life as comprehensible, manageable, and meaningful. To the best of our knowledge, few studies have used this scale, and very few have evaluated FSOC Scale psychometric properties.Objective: This study aimed to evaluate the psychometric properties of the original FSOC Scale in a sample of Portuguese (...) caregivers of children aged between 10 and 15 years.Methods: A total of 329 caregivers completed a sociodemographic questionnaire and the FSOC Scale. Analyses were performed to evaluate the factor structure of the FSOC Scale with 26 items as well as composite reliability, internal consistency, convergent-related validity, and discriminant-related validity of the scale scores.Results: The findings supported a three-factor solution for a 13-item version that maintains the original FSOC Scale structure. The three FSOC dimensions presented a good fit to the data. Cronbach’s alpha, composite reliability, and convergent-related validity were considered very good for the FSOC Scale. No evidence of discriminant-related validity was found for the dimensions of FSOC.Conclusion: The findings support the use of the Portuguese FSOC Scale for research and clinical purposes with Portuguese caregivers. Future research is necessary to further develop a European Portuguese version of the FSOC Scale.Implications: This study provides a psychometric evaluation of FSOC Scale characteristics in a Portuguese sample. The results are helpful for clinicians and family therapists who work with families since it could help them to assess the resources of families and their ability to cope with adversity and enhance their strengths. (shrink)

Our contribution in this paper is to highlight the ethical implications of workforce engagement strategies in an age of austerity. Hard or instrumentalist approaches to workforce engagement create the potential for situations where engaged employees are expected to work ever longer and harder with negative outcomes for their well-being. Our study explores these issues in an investigation of the enactment of an engagement strategy within a UK Health charity, where managers and workers face paradoxical demands to raise service quality and (...) cut costs. We integrate insights from engagement, paradox, and ethic of care literatures, to explore these paradoxical demands—illustrating ways in which engagement experiences become infused with tensions when the workforce faces competing requirements to do ‘more with less’ resources. We argue that those targeted by these paradoxical engagement strategies need to be supported and cared for, embedded in an ethic of care that provides explicit workplace resources for helping workers and managers cope with and work through corresponding tensions. Our study points to the critical importance of support from senior and frontline managers for open communications and dialogue practices. (shrink)

Despite the growing interest in developing a micro-level understanding of strategy practices, there are few studies focusing on the official textual expression of these practices in the form of strategic plans. Using a large corpus of strategic plans from public and third sector organizations, this article examines the particular features of the strategic plan genre of communication. This corpus is systematically compared with nine other corpora derived from the same general domain or having similar expected characteristics. Our analysis combines linguistic (...) analysis with an analysis of the moves characteristic of the genre. The article seeks to advance a genre-based view of strategy practices to study the professional and institutional practices of strategists. (shrink)

This book, formed as a series of essays in honour of Professor Carl Baudenbacher, addresses the very art of judicial reasoning, and features contributions from many of the foremost current or former national, supranational, or international judges. This unique volume is intended first and foremost for legal scholars, but its approachable style makes it readily accessible for students and for those with a general interest in the application of the law and justice in today's multi-layered world. The collection of essays (...) is rather more philosophical and reflective as opposed to doctrinal. Each contribution focuses on the nature and operation of justice, the independence of the judiciary, and on judicial style primarily from the perspective of the judges themselves. The book provides perspectives on what it means to be accountable and independent as a judge, the role of language and languages in the quest for justice, while other contributions acquaint readers with the some of the structures of courts themselves, or indeed question for whom judgments are written. Each chapter has been written by a presiding judge, or head of an institution and the book is divided into three parts: - Part I Art and Method - Part II Justice and the Judiciary - Part III Reasoning and Language(s). (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The fifth chapter of Saint Bonaventure's Long Life of Saint Francis, the Legenda maior , is a veritable blazon of the body of Francis and its senses, physical and spiritual. The first chapter in the so-called "Inner Life" – the sequence of eight chapters on the virtues of St. Francis – Chapter Five is notable for its insistent focus on sensory experience, due both to (...) class='Hi'>Francis's physical mortifications and to his consciousness of the world's beauty, the "comfort" provided to him by the "creatures" he touched, tasted, heard, and saw. The chapter opens with a declaration of Francis's choice to "carry in his own body the armor of the cross" by holding "in check his sensual appetites," practicing self-denial lest he give in "to the earthbound inclinations of the senses," and they impede his spiritual progress. It ends, after an account of four miracles involving tactile, gustatory, auditory, and visual experience, respectively, with a laud of God, the "entire fabric of [whose] universe / came to the service / of the sanctified senses of the holy man." The pivot upon which the narrative turns from deprivation to gratification is, as editors of the Legenda have noted, "a carefully crafted paragraph" on Francis's freely flowing tears, a paragraph "which needs to be understood in light of Bonaventure's theology of the spiritual senses."That theology has been interpreted, however, in vastly different ways by two major twentieth-century theologians, Karl Rahner and Hans Urs von Balthasar, as the comparative work of Stephen Fields has shown, and as Balthasar himself, writing partly in response to Rahner, emphatically points out. Curiously, neither Rahner nor Balthasar pay particular attention to Chapter Five of the Legenda maior. In this essay I read that chapter closely, partly in light of the questions raised by the disagreement between Rahner and Balthasar . I argue that the operation of the spiritual senses in Francis's soul already at the purgative stage is understood by Bonaventure to have affected Francis's corporeal sensory experience, not as a general habitus but in isolated, expressive acts or perceptions involving particular senses at particular times and places. These corporeal perceptions of God's presence and glory in his creatures are, furthermore, an impressive means and safeguard for Francis's eternal beatitude: "Blessed are those who mourn, for they shall be comforted" .For this reason Chapter Five singles out four episodes in Francis's life that correspond to the four dotes or endowments of the glorified body. These four episodes explicitly highlight four of the five physical senses, but omit, significantly, any direct reference to the fifth sense, that of olfaction. Represented indirectly in Chapter Five, I propose, through a decisive act of charitable discretion, the spiritual sense of smell becomes explicit in Bonaventure's Legenda maior in Chapter Fifteen, when Francis's body is laid to rest in the odor of sanctity. Linked to his earlier exodus from a worldly to a virtuous life, the descriptions of Francis's "passing" from this mortal life in Chapter Fourteen and of the "transferal" of his body in the immediately following final chapter return to, complete, and perfect the imagistic pattern of sensory experience established in Chapter Five. As a figure for the virtue of discretion and thus for the free exercise of the rational will at the core of the human personality , the obscure and seemingly unimportant olfactory sense proves to be a vital key for unfolding Bonaventure's Christocentric anthropology.Purgation, the Spiritual Senses, and the DotesChapter Five is incontestably associated with the purgative stage of St. (shrink)

During the Interregnum, English natural philosophers and chymists became deeply interested in Pierre Gassendi’s revival of Epicurean atomism. In the English context, strategies to accommodate atomism to Christian doctrines were fraught with religious and political implications. English Roman Catholics differed from their Protestant compatriots in insisting that God did not cease to operate miracles at the close of the apostolic age. The English friar known as Franciscus à Sancta Clara embraced atomism on the grounds that a new and better science (...) of material causes was indispensable for the accurate assessment of God’s recent and future miracles. (shrink)

This article examines the philosophical teaching of a colorful Oxford alumnus and Roman Catholic convert, Christopher Davenport, also known as Franciscus à Sancta Clara or Francis Coventry. At the peak of Puritan power during the English Interregnum and after five of his Franciscan confrères had perished for their missionary work, our author tried boldly to claim modern cosmology and atomism as the unrecognized fruits of medieval Scotism. His hope was to revive English pride in the golden age of medieval (...) Oxford and to defend English Franciscans as more legitimately patriotic and scientifically progressive than Puritan millenarians. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Literature in MindH. G. Wells and the Evolution of the Mad ScientistAnne StilesIn 1893, H. G. Wells's article "Man of the Year Million" dramatically predicted the distant evolutionary future of mankind:The descendents of man will nourish themselves by immersion in nutritive fluid. They will have enormous brains, liquid, soulful eyes, and large hands, on which they will hop. No craggy nose will they have, no vestigial ears; their mouths (...) will be a small, perfectly round aperture, unanimal, like the evening star. Their whole muscular system will be shriveled to nothing, a dangling pendant to their minds.2The editors at Punch evidently found this prediction hilarious, publishing a poem and accompanying sketch ridiculing Wells's lopsided future humans (Figure 1, p. 318). But not everyone was laughing.As ridiculous as Wells's bodiless, large-headed "human tadpoles" may seem, they were based on the most rigorous evolutionary science of their day. Wells, a lower-middle-class academic prodigy, received a prestigious [End Page 317] Click for larger view View full resolutionFigure 1."1,000,000 A.D.," Punch, or the London Charivari, 25 November 1893, 250.[End Page 318]government scholarship to attend the Normal School of Science in South Kensington (later absorbed into the University of London). Though Wells left South Kensington in 1887 without earning his degree, he was greatly inspired by his biology teacher, famed physiologist Thomas Huxley. Wells absorbed Huxley's pessimistic take on late-Victorian evolutionary theory, particularly his emphasis on the inherent brutality of natural selection.Huxley's pessimism surfaces in Wells's dystopian scientific romances, which imaginatively probe the consequences of evolutionary theory run amok.3 Beginning with the eponymous mad-scientist villain of The Island of Dr. Moreau (1896) and continuing with alien invasion narratives like The War of the Worlds (1897–98) and The First Men in the Moon (1901), Wells depicts brains becoming steadily larger and more powerful as bodies grow smaller and more useless, emotions increasingly muted, and conscience all but silenced. Wells's nightmarish vision of the massively over-evolved brain unites these three works, as the ruthlessly intellectual biologist Moreau morphs into the amoral, top-heavy Martians and lunar inhabitants.Wells's malevolent mad scientists and extraterrestrials owe an intellectual debt not only to Huxley, but also to discussions of genius and insanity in late-Victorian issues of Mind (1876–present).4 The now-familiar trope of the mad scientist in fact traces its roots to the clinical association between genius and insanity that developed in the mid-nineteenth century. Authors like Scottish journalist and materialist philosopher John Ferguson Nisbet, English eugenicist Francis Galton, and Austrian Jewish physician Max Nordau—all of whose works were reviewed in Mind—argued that mankind had evolved larger brains at the expense of muscular strength, reproductive capacity, and moral sensibility.5 Wells drew upon these arguments in his fiction and even contributed his own article to Mind, a philosophical reflection on science entitled "Scepticism of the Instrument" (1904).In its unique role as "the first English journal devoted to Psychology and Philosophy." Mind was an ideal venue for an inherently interdisciplinary [End Page 319] subject like the clinical study of genius.6 The journal's first editor, George Croom Robertson, was particularly concerned that articles in Mind rise "above the narrowing influences of modern specialism."7 This disciplinary breadth attracted contributors from all fields, including fiction writers and literary critics like George Henry Lewes, Grant Allen, Andrew Lang, and, of course, H.G. Wells. During the same period, literary works probed ideas discussed in Mind, such as the nature of the soul, the possibility of free will, and the ramifications of biological determinism. In the four decades following its auspicious start, Mind provided a venue where scientists, philosophers and literary authors could find intellectual common ground.In this essay, the early fiction of H.G. Wells will serve as a case study of cross-fertilization between literature and scientific ideas discussed in Mind. The goals of this exploration are threefold: to gain a better understanding of the journal's history and influence; to investigate why Victorians associated genius with insanity; and to illuminate the shared... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Ch'an/Zen-Catholic Dialogue Spreads a "Welcome Table" at the 2009 Annual MeetingFrancis V. TisoA retreat program designed by the participants in the ongoing Ch'an/Zen-Catholic Dialogue explored the dialogue of religious experience and the dialogue of life, set amid the redwoods of Guerneville, California. The 28–31 January 2009 meeting was cochaired by the Rev. Heng Sure of the Berkeley Buddhist Monastery and the Institute for World Religions, Berkeley, California, and by (...) Most Rev. John C. Wester, Bishop of Salt Lake City, Utah.Sr. Mary Ann Donovan of the Jesuit School of Theology, Berkeley, led an experience of lectio divina based on John 15:1–17, Jesus's simile of the vine and the branches. Rev. Victoria Austin of the San Francisco Zen Center gave an "encouragement talk," which would typically be delivered to Zen retreatants. She referred to the Gospel passage, noting: "We don't prune the vine because it is dead, but because it has the capacity to be fruitful. We don't purify the mind to get rid of dirt, but to return to the mind's original purity, which is the source of our conscience and is the true life within us." Rev. Jan Chosen Bays of Great Vow Zen Monastery in Oregon observed that "Vows make our life energy more focused, keeping us from losing purpose and meaning. Vows prune away unnecessary things. When we ask for help with the challenge of being faithful to our vows, we call up and encounter unexpected sources of support and 'grace.' "The Ch'an Buddhist presentation focused on meditation experience, which was described as "recovering the natural state of the mind." Prof. Martin Verhoeven of the Pacific School of Religion pointed out that in meditation "we are returning to the origin, not moving forward to 'gain something.'" Linking ethical engagement with contemplation, he said, "When the mind of a meditator is motivated to act out of genuine compassion, its action is accurate and correct. Action is neither driven nor obstructed by ego or sentiment." These comments resonated with Rev. Heng Sure's presentation on the statement on the environment from the recent Gethsemane III conference "Simple and Sufficient," in which Buddhist and Christian monastics embraced an ecologically valid way of life. Urging the group to notice the connections between contemplation and ethical action, Bishop John C. Wester commented: "This [End Page 145] work embodies mercy by lifting people up; it embodies justice as it arises out of our common humanity."Because of the financial challenges that all three sponsoring institutions are facing, it was decided to conclude formal sponsorship of the Ch'an/Zen-Catholic Dialogue with this meeting. However, participants agreed to work together to reconstitute the dialogue regionally. A steering committee was designated to undertake new logistical arrangements and to draft a narrative of the previous seven years of dialogue for posting on our respective websites. Bishop Wester summarized the convictions of participants, both Buddhist and Catholic, by observing: "It is impossible not to be affected by this experience. Dialogue in this atmosphere has had an impact on my own way of ministering to others. I feel that my faith, sensitivity, compassion, and reverence have been enhanced by participating in these meetings."Participants in the 2009 dialogue meeting included Rev. Heng Sure, Berkeley Buddhist Monastery; Bishop John C. Wester, Salt Lake City; Dr. Snjezana Akpinar, Dharma Realm Buddhist University; Rev. Gigen Victoria Austin, San Francisco Zen Center; Rev. Jan Chozen Bays, Great Vow Zen Monastery; Sr. Phyllis D'Anna, SND, Zen Center, Palo Alto; Sr. Mary Ann Donovan, SC, Jesuit School of Theology at Berkeley; Dr. Ron Epstein, Dharma Realm Buddhist Association; Mrs. Lorraine Moriarty, Society of St. Vincent De Paul; Bhikshuni Heng Jiao, City of 10,000 Buddhas; Bhikshuni Heng Liang, City of 10,000 Buddhas; Rev. Canon Francis Tiso, United States Conference of Catholic Bishops; Rev. James Massa, United States Conference of Catholic Bishops; Rev. Thomas W. Devereaux, Diocese of Santa Rosa ecumenical and interreligious officer; Dr. Martin Verhoeven, Pacific School of Religion; and Ron Brown, observer (Cloverdale, California). [End Page 146]Francis V. TisoUnited States Conference of Catholic BishopsCopyright © 2009 University of Hawai'i Press... (shrink)

_Rediscovering Aesthetics_ brings together prominent international voices from art history, philosophy, and artistic practice to discuss the current role of aesthetics within and across their disciplines. Following a period in which theories and histories of art, art criticism, and artistic practice seemed to focus exclusively on political, social, or empirical interpretations of art, aesthetics is being rediscovered both as a vital arena for discussion and a valid interpretive approach outside its traditional philosophical domain. This volume is distinctive, because it provides (...) a selection of significant but divergent positions. The diversity of the views presented here demonstrates that a critical rethinking of aesthetics can be undertaken in a variety of ways. The contributions open a transdisciplinary debate from which a new field of aesthetics may begin to emerge. Contributors include: Claire Bishop, Diarmuid Costello, Paul Crowther, Arthur Danto, Nicholas Davey, Thierry de Duve, James Elkins, Francis Halsall, Michael Ann Holly, Julia Jansen, Michael Kelly, Robert Morris, Tony O'Connor, Peter Osborne, Adrian Piper, David Raskin, Carolee Schneemann, Richard Shiff, Wolfgang Welsch, and Richard Woodfield. (shrink)

In _Evidence and Transcendence_, Anne Inman critiques modern attempts to explain the knowability of God and points the way toward a religious epistemology that avoids their pitfalls. Christian apologetics faces two major challenges: the classic Enlightenment insistence on the need to provide evidence for anything that is put forward for belief; and the argument that all human knowledge is mediated by finite reality and thus no “knowledge” of a being interpreted as completely other than finite reality is possible. Modern (...) Christian apologists have tended to understand their task primarily, if not exclusively, in terms of one of these challenges. As examples of contemporary rationalist and postliberal approaches, Inman analyzes in depth the religious epistemologies of philosopher Richard Swinburne and theologians George Lindbeck and Ronald Theimann. She concludes that none of their positions is satisfactory, because none can uphold the notion of God’s transcendence while at the same time preserving a sound account of our claims to freedom and knowledge. The root cause of such failures, Inman argues, is an inadequate philosophy of God and of the relation of God and the finite world. Her exploration of the theologies of Karl Rahner and Friedrich Schleiermacher provides the material for the constructive work in this book. Against rationalist and postliberal epistemologies, Inman calls for an austere grounding of Christian faith in the claim that God is known in human conscious activity as such, as the “other” that grounds the finite. “An invaluable contribution to theology. It illuminates central issues of theology: the understanding of God, the demand for evidence, the rationality of Christian belief, and the relationship between philosophy and theology. It presents an excellent survey of several major theological approaches and offers a balanced proposal that seeks to incorporate the best from each approach. A must read for anyone interested in current approaches to God and Christian belief.” —_Francis Schüssler Fiorenza, Stillman Professor of Roman Catholic Theological Studies, Harvard Divinity School_ “_Evidence and Transcendence_ addresses a critically important topic: the need for evidence and the insistence on the mediation of knowledge. Anne Inman’s ambitious project makes an original contribution to the field by framing the problem very well and bringing in a variety of thinkers to analyze it. The book will be welcomed by students and scholars of systematic theology and philosophy of God.” —_Thomas M. Kelly, Creighton University_. (shrink)

En dehors des frontons du temple, patiemment reconstitués par Francis Croissant, l’image d’Apollon à Delphes au ive siècle est restée jusqu’à présent largement méconnue. Nous proposons, à la suite d’un réexamen des figures centrales de ces frontons, de les redistribuer et les réinterpréter. L’interversion, qui en résulte, des représentations d’Apollon et de Dionysos s’explique, selon nous, par un programme général qui concerne également la figure d’acrotère central du fronton est. Dans cette nouvelle proposition, nous incluons une statue monumentale d’Apollon, (...) qui se trouvait selon nous sur la grande base de l’opisthodome. L’observation de la pierre interprétée comme un omphalos et récemment replacée au sommet de la colonne d’acanthe nous conduit à y reconnaître une représentation non figurative du dieu, rappelant les Agyieis connus à Cyrène et Apollonia d’Illyrie. Cette nouvelle lecture du monument nous amène à l’identifier au Sitalkas de trente‑cinq coudées connu par Pausanias. Par ailleurs, nous replaçons sur une fondation anciennement attribuée au monument d’Aristainéta une base pour deux statues, contemporaine, également, de l’achèvement du temple. (shrink)

This article makes no argument against progress but stresses the importance of making it with foresight. The connection between biotechnology, treatment, and enhancement is discussed, stating the need for regulation. Next, the ideas of transhumanism are presented as a framework for an examination of our human condition and it is illustrated that cyborgs will possibly develop other values than Homo sapiens. Thus, the second part of the article discusses what it means to be an ethical being from the perspective of (...) Francis Fukuyama’s ideas of the importance of human nature to our humanity, and further elaborated on by bringing attention to the significance of the vulnerability to moral reasoning. Furthermore, the article suggests a near connection between embodiment and morality. In the light of this assumption, one can ask about ethical values and democratic cohesion in a world with sub-cultures of cyborgs. Thus, John Rawls’ theory of justice is introduced as a framework for reflections about inter-human costs of a posthuman condition. It is concluded that science need democratic regulation, in order to avoid technocratic decision processes, and guidelines for a regulatory body is given. (shrink)

First published in 1998. Routledge is an imprint of Taylor & Francis, an informa company.

Bringing together literary scholars, computer scientists, ethicists, philosophers of mind, and scholars from affiliated disciplines, this collection of essays offers important and timely insights into the pasts, presents, and, above all, possible futures of Artificial Intelligence. This book covers topics such as ethics and morality, identity and selfhood, and broader issues about AI, addressing questions about the individual, social, and existential impacts of such technologies. Through the works of science fiction authors such as Isaac Asimov, Stanislaw Lem, Ann Leckie, Iain (...) M. Banks, and Martha Wells, alongside key visual productions such as Ex Machina, Westworld, and Her, contributions illustrate how science fiction might inform potential futures as well as acting as a springboard to bring disciplinary knowledge to bear on significant developments of Artificial Intelligence. Addressing a broad, interdisciplinary audience, both expert and non-expert readers gain an in-depth understanding of the wide range of pressing issues to which Artificial Intelligence gives rise, and the ways in which science fiction narratives have been used to represent them. Using science fiction in this manner enables readers to see how even fictional worlds and imagined futures have very real impacts on how we understand these technologies. As such, readers are introduced to theoretical positions on Artificial Intelligence through fictional works as well as encouraged to reflect on the diverse aspects of Artificial Intelligence through its many philosophical, social, legal, scientific, and cultural ramifications. (shrink)

Focused on manifestation, semiotics has nevertheless constantly considered its surroundings, the imaginary that makes the image and gives it meaning. The article tries to problematize this relationship. It separates the picture from its imaginary share, the image, and seeks to support its general propositions on plastic analyzes, a painting by Francis Bacon, an installation by Abdelkader Benchamma and another installation by Adrien M and Claire B. It focuses on reductions and the tipping points of the picture, where the “opening” (...) occurs, striving for a structuring of its proposals. It thus instructs both sides of the enunciation, an enunciation centered on the visible and an invisible enunciation still premeditated by the enunciation. (shrink)

The Archaeology of Bhakti II: Royal Bhakti, Local Bhakti. Edited by Emmanuel Francis and Charlotte Schmid. Collection Indologie, no. 132. Pondicherry: Institut Français de Pondichéry; Paris: École Française d’Extrême-Orient, 2016. Pp. x + 609, illus.

In lieu of an abstract, here is a brief excerpt of the content:Philosophy and Literature 25.1 (2001) 142-154 [Access article in PDF] Critical Discussions The Fortunes of Avant-Garde Poetry Mary Anne O'Neil Invisible Fences. Prose Poetry as a Genre in French and American Literature, by Steven Monte; xii & 298 pp. Lincoln: University of Nebraska Press, 2000, $50.00. Modern Visual Poetry, by Willard Bohn; 321 pp. Newark: University of Delaware Press, 2000, $47.00. The situation of French poetry at the (...) turn of the twenty-first century is far different from what it was during the last fin de siècle. In 1900, poetry was a booming art, and France was home to numerous poets of varied inspiration and expression. The religious verse of Claudel and Péguy shared the attention of the reading public with the philosophical poetry of Valéry and the futuristic celebrations of Paris and modern life found in Apollinaire's Alcools and Calligrammes. Long poems, short poems, poems written in standard verse, free verse, prose, and even published as drawings, suggested that the golden age of poetry begun in the early nineteenth century by the Romantics and continued after 1850 by Baudelaire, Verlaine, Rimbaud, and Mallarmé, would not soon come to an end. This indeed proved to be the case, for the heirs of the Symbolist tradition of the first decade of the twentieth century were soon followed by the Surrealist revolutionaries of the 1920s and 1930s, many of whom directed their talents to the composition of political verse at the time of the Second World War. Political poetry by and large disappeared from France after 1950, only to be [End Page 142] succeeded over the next two decades by two very different types of verse. On the one hand, writers like St. John Perse and Pierre Jean Jouve produced difficult works whose appeal was limited to a sophisticated audience, while lyricists, such as Jacques Prévert and even the songwriter Georges Brassens, made poetry more accessible to the general public, often through popular songs. The fact that, during the days of May 1968, students scrawled verses of the Surrealist-Communist poet Paul Eluard on the walls of the Sorbonne to encourage efforts to bring down the social order attests to the power exerted by poetry on the intellectual life of France well into the second half of the twentieth century. Such, however, is no longer the case today. There are only two well-known living French poets, Francis Ponge and Yves Bonnefoy. While reviews dedicated to original poetry do still exist, especially in the south of France where the poetic arm of the French Resistance was most active in the 1940s, poetry attracts many fewer readers--and fewer writers--than it did even fifty years ago.Such a radical change merits some reflection. What has happened to French poetry since the mid-twentieth century? In a sense, all good things must come to an end sometime, and a century and a half of inventiveness and poetic energy may simply have run its natural course. French publishing houses, well aware that prose sells better than verse, have done little to encourage young poets. However, certain trends in the subject matter and form of contemporary French poetry have probably contributed to the current lack of interest. Since the end of the Second World War, French poets have concerned themselves almost uniquely with everyday life--common objects, geographical locales, and ordinary people. This obsession with the ordinary has produced some excellent poetry, especially René Char's evocations of Provençal landscapes and Yves Bonnefoy's treatments of childhood. Yet, this concentration on everyday life has severed poetry from the traditional subjects that have sustained it ever since classical antiquity, such as the celebration of heroic figures and heroic deeds, philosophical and religious inquiry, love, loss, prophetic vision. This very narrow range of subject risks consigning poetry to the status of a minor art. At the turn of the twenty-first century, French poetry also finds itself at the end of a very long period of formal experimentation that began in the second half of the nineteenth century and which includes... (shrink)

Peindre si bien que la toile est un objet vivant est un exploit technique qui fut atteint par peu. Francis Bacon obtint de la toile qu’elle fasse son affaire de préserver en elle la vie, tandis que Carbonnier, avec une semblable modestie devant la toile et le métier, obtint que la Loi ne soit qu’un cadre, mais qu’elle ne laisse pourtant cette place-là à personne et surtout pas à l’opinion publique, afin que chacun puisse à sa façon et dans (...) ce cadre-là faire son propre droit, sur lequel le législateur dans sa délicatesse et pour reprendre les termes du Doyen n’appose qu’un « mince vernis ». Ces deux maîtres de l’art construisaient des cadres avec des principes rudimentaires pour que, sur cette toile, le mouvement advienne par lui-même. Ainsi la Législation créée par Carbonnier offrit à chaque famille la liberté de tisser chaque jour son droit. Mais c’est pourtant bien au Législateur seul que revint et doit revenir l’enfance de l’art consistant à tendre la toile sur le métier. Il est alors possible, comme le fit Bacon, d’obtenir un objet immobile qui permet que surgissent sans cesse les figures mobiles. Les gribouillis réglementaires sont à mille lieues de cet Art législatif-là. (shrink)

First Published in 1997. Routledge is an imprint of Taylor & Francis, an informa company.

Ce livre interroge les passages entre dire et chanter, leurs usages, leurs contraintes, les multiples façons dont ils sont nommés et mis en oeuvre, leurs enjeux esthétiques, poétiques, dramaturgiques ou anthropologiques. Il rassemble dix-sept essais comme autant d'études de cas, autour de quatre axes: " Le chant des mots "; " Représentations de la parole et enjeux dramaturgiques "; " Du souffle au cri "; " Voix plurielles et identité ". De multiples états du dit/chanté sont abordés: des manifestations du (...) parlé sur la scène de l'opéra au me siècle au retour actuel de la mélodie parlante orchestrale, des formes vocales exploratoires des années soixante aux modes du chant en poésie, de l'extra-vocalité provocatrice des XXe et XXIe siècles aux musiques rituelles où il n'est plus seulement question de chanter mais aussi de servir avec sa voix. L'ouvrage tient ensemble musicologie, ethnomusicologie et poétique. Il rend compte de structures, de pratiques et de typologies. Les oeuvres étudiées sont entre autres celles de Bernd Aloïs Zimmermann, Jonathan Harvey, Paul Valéry, Jules Massenet, Alban Berg, Claude Debussy, Manuel de Falla, Francis Poulenc, Jean Cocteau, les Beatles, les Pink Floyd, les Who, Helmut Lachenman, Yoshihisa Taïra, Jean-Christophe Marti, Franz Koglmann et aussi des chants liturgiques coptes de Haute-Egypte, de l'Eglise apostolique arménienne d'Istanbul ou encore la musique carnatique d'Inde du Sud. (shrink)

It is no accident that white privilege designed to be both be invisible and weightless to white people. Alison Bailey’s “On White Privilege and Anesthesia: Why Does Peggy McIntosh’s Knapsack Feel Weightless?” extends a weighty invitation white readers to complete the unpacking task McIntosh (1988) began when she compared white privilege to an “invisible and weightless knapsack.” McIntosh focuses primarily making white privilege visible to white people. Bailey’s project continues the conversation by extending a ‘weighty invitation’ to white readers to (...) explore why the metaphorical knapsack, despite the weight of its contents, feels weightless. Here’s the short answer. The knapsack only feels weightless because white people have become anesthetized us to our own brokenness. We are more comfortable considering what white privilege does for us than what it does to us. People of color feel the weight of whiteness every day. The weighty invitation invites white readers to become sensitive to our own insensitivity. To do this Bailey (1) explores white resistance to unpacking the weight; (2) people of color’s testimonies to the daily impact of the weight on their bodies; and (3) how the anesthesia of white privilege distorts our humanity. The article concludes with a McIntosh style list of that the anesthesia of privilege distorts white people’s humanity. (shrink)

Anne Conway (1631–1679) was one of the most intellectually adventurous and well-read philosophers of religion in the seventeenth century. Her unfinished systematic treatise, posthumously published as The Principles of the Most Ancient and Modern Philosophy, moves from the divine attributes through a theodicy based on universal salvation to a rejection of substance dualism. Her approach demonstrates a syncretist approach to religion that blends multiple intellectual traditions, including Cambridge Platonism, Quakerism, and the Kabbalah. Her admirers included Henry More, Francis (...) von Helmont, and G.W. Leibniz. (shrink)

Anne Conway’s philosophy has been categorized as “vitalism,” “vital monism,” “spiritualism,” “monistic spiritualism,” “immaterial vitalism,” and “antimaterialism.” While there is no doubt that she is a monist and a vitalist, problems arise with the categories of “spiritualism,” “immaterial vitalism,” and “antimaterialism.” Conway conceives of created substances as gross and fixed spirit, or rarefied and volatile matter. While interpreters agree that Conway’s “spirit” shares characteristics traditionally attributed to matter (e.g., extension, divisibility, impenetrability), and that she is critical of Henry More’s (...) immaterial spirit, Conway’s spirit is still conceived as an immaterial soul-like or mind-like entity. I argue that Conway’s vitalism is material, and is best understood in the tradition of Renaissance vital naturalism. First, Conway does not criticize materialism per se, only mechanical materialism, which characterizes matter as lifeless. Her vitalism has to be materialistic in some sense, since only God is an immaterial substance. Second, Conway’s conceptions of matter and spirit, the language she uses, and the fact that she attributes thinking to extended, divisible, and impenetrable substances all place her within the tradition of Renaissance vital naturalism, wherein Bernardino Telesio, Tommaso Campanella, and Francis Bacon used “spirit” to account for all natural processes. (shrink)

Eileen O'Neill - Anne Conway: A Woman Philosopher - Journal of the History of Philosophy 44:1 Journal of the History of Philosophy 44.1 122-124 Sarah Hutton. Anne Conway: A Woman Philosopher. Cambridge-New York: Cambridge University Press, 2004. Pp. viii + 271. Cloth, $75.00. In 1690 a Latin translation of a philosophical treatise, originally written in English by Anne Conway , was published anonymously. The English manuscript did not survive, but in 1692 the Latin version of Conway's text (...) was translated into English as The Principles of the Most Ancient and Modern Philosophy. Conway was widely known by seventeenth-century philosophers and religious writers, including the Cambridge Platonist, Henry More; Descartes's correspondent, Princess Elisabeth of Bohemia; Robert Boyle; physician and vitalist philosopher, Francis Mercury van Helmont; as well as numerous Quaker leaders. And her Principles were read with critical approbation by such figures as Leibniz. Further, Conway's text is probably the most anthologized of the writings of seventeenth-century women philosophers. It is curious, then, to discover a dearth of critical literature on the Principles. When Peter Loptson produced the first modern edition of the Principles , he attempted to interest contemporary philosophers in Conway's essentialist metaphysics. He did a superb job of elucidating Conway's position that: there are individual essences.. (shrink)

Francis Allen, The Borderland of Criminal Justice: Essays in Law and Criminology Chicago: The University of Chicago Press, 1964 Francis Allen, The Crimes of Politics: Political Dimensions of Criminal Justice Cambridge: Harvard University Press, 1974 Francis Allen, Law, Intellect, and Education Ann Arbor: University of Michigan Press, 1979 Francis Allen, The Decline of the Rehabilitative Ideal: Penal Policy and Social Purpose New Haven: Yale University Press, 1981.

The letters of the learned and indomitable Lady Anne Bacon, mother of the philosopher Francis Bacon, are made accessible for the first time in this edition. Bringing together nearly two hundred letters, scattered in repositories throughout the world, her correspondence sheds fresh light not only on the activities of early modern elite women, but also on well-known Elizabethan figures, including her children, her privy councillor relatives, such as William Cecil, Lord Burghley, and controversial figures, including the Earl of (...) Essex. Translations of Lady Anne's frequent use of Latin, Greek and Hebrew reveal the impact of her humanist education on her correspondence and a substantial introductory chapter allows a detailed picture of Anne's life to emerge through her surviving letters. (shrink)

Princess Elisabeth and Anne Conway were contemporaries whose lives present many striking parallels. From their early interest in Descartes’ philosophy to their encounter with Van Helmont and the Quakers in their maturity, both were brought into contact with the same sets of ideas and forms of spirituality at similar points in their lives. Despite their common interest in philosophy, and their many mutual acquaintances, it is difficult to ascertain what either knew about the other, and whether either knew anything (...) about the other’s philosophy. This paper reviews the evidence for connections between them and their knowledge of one another. After outlining the parallels in their personal circumstances and the sources for their knowledge of each other, I discuss key intermediaries: Henry More, the Hartlib Circle, Francis Mercury van Helmont and the Quaker leaders Robert Barclay and George Keith. Although they were certainly aware of one another, the answer to the question of whether there was any philosophical inter-change between them remains especially elusive. (shrink)

Francis Bacon, lawyer, statesman, and philosopher, remains one of the most effectual thinkers in European intellectual history. We can trace his influence from Kant in the 1700s to Darwin a century later. The Advancement of Learning , first published in 1605, contains an unprecedented and thorough systematization of the whole range of human knowledge. Bacon’s argument that the sciences should move away from divine philosophy and embrace empirical observation would forever change the way philosophers and natural scientists interpret their (...) world. (shrink)

F. H. Bradley was the foremost philosopher of the British Idealist school, which came to prominence in the second half of the nineteenth century. Bradley, who was a life fellow of Merton College, Oxford, was influenced by Hegel, and also reacted against utilitarianism. He was recognised during his lifetime as one of the greatest intellectuals of his generation and was the first philosopher to receive the Order of Merit, in 1924. His work is considered to have been important to the (...) formation of analytic philosophy. In metaphysics, he rejected pluralism and realism, and believed that English philosophy needed to deal systematically with first principles. This work, first published in 1893, is divided into two parts: 'Appearance' deals with exposing the contradictions that Bradley believed are hidden in our everyday conceptions of the world; and in 'Reality', he builds his positive account of reality and considers possible objections to it. (shrink)