In lieu of an abstract, here is a brief excerpt of the content:Gerald Prince WORLDS WITH STYLE Whether it is taken to be a laudable characteristic of verbal artifacts (as in, "This essay is really well written"), a distinctive feature of an individual manner of speaking or writing (as in, "Jane definitely has a style of her own"), an ornamental supplement to that which is expressed (style as elocutio), or an appropriate way of using language in different contexts (there (...) is — or was — a style for tragedy, another one for comedy, and still another one for pastoral; there is a style for speaking at business meetings and other styles better suited to everyday conversations, political rallies, or Ph.D. exams), whether it is taken to be any of these four things (or many other things as well), the style of an utterance is traditionally viewed as a secondary phenomenon different from and added to some primary base. It is the mode of expressing a given matter, the way of "saying" some thing, the how of a what. The same is true when the notion style is used in connection with nonverbal artifacts — we talk about musical styles and about pictorial ones — but also in connection with any number of activities or states of affairs: walking down the street, dancing the tango, being pleasant, or playing ping-pong. Ping-pong players use rackets, a net, and a ball, in accordance with certain rules, when they engage in a casual game; but they are thought to be doing somediing more than merely playing: they are performing an activity (the what) in a particular way. They do it stylishly, idiosyncratically, with a lot of showboating, or in a manner appropriate to the informal context.1 It is somewhat surprising, therefore, that, when it comes to verbal (and nonverbal) representations, style is often thought to be irrelevant to the signified (what is represented) as opposed to the signifier (what represents). Graham Hough writes, for example: "In discussing whatever it is we mean by style we assume mat the primary choice, the choice of subject-matter in the large sense, has already been made.... We can talk about the secondary choice, the stylistic one, in various ways.... But whatever point of view we adopt, it will be the verbal ordonnance that we discuss, not the oudines of die mym, the facts of the case, the ideological or biographical substructure."2 Yet, as I have more than suggested, any what has (or can have) a corresponding how. Besides, both 59 60Philosophy and Literature in formal criticism and informal exchanges, we frequently seem to refer to the how of a signified. When we say, for instance, that a given short story is Kafkaesque, we do not, I think, have its verbal style in mind; and when we claim that a novelistic episode or character comes right out of Alice in Wonderland, we are not talking about linguistic matters. Of course, the fact mat we seem to refer to the how of signifieds (or that we do refer to the how of signifiers) does not necessarily mean mat mere are such things (or that we can describe them). But I suspect that there are (and that we can). I would like to discuss in what follows some of the ways in which we might be able to talk of the style of represented "worlds" more or less meaningfully and systematically and some of the problems attending such talk. For the sake of convenience and because of personal affinities, I will restrict myself to verbal narratives. I will not make a distinction between literary and non-literary ones, since such a distinction is formally and even pragmatically quite problematic. IfI concentrate on fictional narratives, it is, again, because of personal affinities and not because I mink that, when it comes to style, (ontological or other) differences between fiction and nonfiction make very much of a difference. As I will argue, style is in the eye ofthe beholder and, from that point of view, whether or not something is compossible with one's knowledge of the "real world" does not necessarily make it function as fictional or nonfictional; indeed, I am constandy surprised by the real world and I could easily recount... (shrink)

Name der Zeitschrift: Semiotica Jahrgang: 2016 Heft: 210 Seiten: 267-271.

Gérard Genette parle fort peu de questions spatiales dans ses discours sur le récit. Il s’en est justifié en arguant que l’espace narratif constitue une catégorie de contenu plutôt que de forme. Cependant, cet espace s’avère souvent narrativement pertinent pour des raisons qui ne sont pas thématiques et, tout en restant fidèle à Genette, on peut caractériser narratologiquement les potentialités spatiales du récit. Cela suggère que le désintérêt de Genette narratologue pour ce domaine est lié non seulement à un choix (...) d’objet et à des questions de méthode mais aussi à des raisons plus individuelles : si Genette est bien « l’homme de l’espace », il l’est toujours du dehors, loin de tout colmatage et de toute rigidité. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:GenetGerald PrinceGenet, by Edmund White (with a chronology by Albert Dichy); xliii & 820 pp. London: Picador, 1994, $29.95 paper.Abandoned to a foundling home in 1910 at the age of seven months, he started to steal before puberty, spent over two years as a teenager in the penal colony of Mettray, signed up with the French army for several tours of duty, and deserted. He traveled through Europe (...) and was arrested in Albania, Yugoslavia, Austria, Czechoslovakia, Poland. He was also repeatedly arrested and sent to jail in France—for embezzlement, for petty theft, for vagrancy—and his record of convictions made him liable for a life sentence until he was pardoned by the President of the Republic. He looked like a dandified tramp or a retired boxer. He frequented thugs and artists or philosophers, criminals and police chiefs, prostitutes as well as cabinet ministers. A book lover, he owned no books. A homosexual, he was rarely attracted to other homosexuals. A great champion of singularity, he came to feel that all human beings were equally valuable. Though he showed himself capable of impassioned friendship, he extolled and often practiced betrayal. He once boasted of being “strong from never having passed through a woman except at the moment of [his] birth” (p. 594). Yet he was a feminist. For a long time he could barely compose a standard letter in French but, when he died from throat cancer in 1985, he had written several masterpieces. He was Jean Genet.If, in his monumental Saint Genet, Sartre pays more attention to the configuration of the writer’s life than to the moments making up that life, Edmund White, in his admirable biography, patiently aligns the moments and waits for patterns to emerge. Genet is, first of all, a meticulous chronicle and can be savored for the details it provides about the protagonist’s daily life or its context, from gay bars in Pigalle to the 1968 Democratic convention in Chicago which Genet covered for Esquire. We learn many things. For example, that the FBI spelled his name as “John Genet” and Sartre’s as “Jean Paul Sat”; or that Leonard Nimoy (Mr. Spock) started his career by playing in movie versions of two Genet plays: The Balcony and Deathwatch.Through the accumulation of facts and anecdotes, great themes—homosexuality, death, abjection, gesture, power—slowly crystallize and White writes splendid pages on the quality of Genet’s texts (beyond their shock value: Genet said that “poetry is the art of using shit and making you eat it”). Written from 1942 to 1947, his five novels (Our Lady of the Flowers, The Miracle of the Rose, Funeral Rites, A Thief’s Journal, Querelle) treat homosexuality with unsurpassed candor, glorify evil, transvalue all values, and blend sociology and myth, slang and highly formal language, in a sumptuously lyrical prose. With The Balcony, The Blacks, and The Screens—composed between 1955 and 1957—Genet invents a stylized and ritualistic theater to explore the dynamics of power. Finally, in the striking mixture of memoir, pamphlet, and epic called The Prisoner of Love [End Page 146] (1985) Genet exalts two disinherited groups—the Black Panthers, the Palestinians—and suggests that love is the site where uniqueness and universality merge.More generally, certain constants in Genet’s life become evident: the loyalty to the abandoned child he was and the hatred for the bourgeois society that dispossessed him; the need to reject before being rejected; the fascination with power and the affirmation of otherness; the ability to mythify himself as an angel of rebellion. Genet was a sociopath of genius.Above all, by its scrupulous scholarship, its successful determination to remain impartial, and its capacity for authoritative prosaism, White’s biography encourages readers to take a (new) look at Genet’s flamboyantly unorthodox writing. It is a remarkable achievement.Gerald PrinceUniversity of PennsylvaniaCopyright © 1995 The Johns Hopkins University Press... (shrink)

Mortal and immortal DNA : Craig Venter and the lure of "lamia" -- Homeopathy : Holmes, hogwarts, and the Prince of Wales -- Citizen Pinel and the madman at Bellevue -- The experimental pathology of stress : Hans Selye to Paris Hilton -- Gore's fever and Dante's Inferno : Chikungunya reaches Ravenna -- Giving things their proper names : Carl Linnaeus and W.H. Auden -- Spinal irritation and fibromyalgia : Lincoln's surgeon general and the three graces -- Tithonus and the (...) fruit fly : new science and old myths -- Swiftboating "America the beautiful" : Katharine Lee Bates and a Boston marriage -- Nothing makes sense in medicine except in the light of biology -- Apply directly to the forehead : Holmes, Zola, and Hennapecia -- Elizabeth Blackwell breaks the bonds -- Chronic lyme disease and medically unexplained syndromes -- Eugenics and the immigrant : Rosalyn Yalow and Rita Levi-Montalcini -- Science in the Middle East : Robert Koch and the cholera war -- How to win a Nobel prize : thinking inside and outside the box -- Homer Smith and the lungfish : the last gasp of intelligent design -- DDT is back : let us spray! -- Academic boycotts and the Royal Society -- Teach evolution, learn science : John William Draper and the "bone bill" -- Diderot and the yeti crab : the encyclopedias of life -- Dengue fever in Rio : Macumba versus Voltaire. (shrink)

De la cruauté à la sévérité de la loi, en passant par les bienfaits de la discorde civile, "les usages du mal" sont le fil directeur de l'oeuvre de Machiavel. Ils concernent tout régime politique, qu'il s'agisse de la Principauté ou de la République. Cette dernière loin d'être le dénouement des apories du politique, constitue la forme de régime préférable parce qu'elle en incarne le déploiement à une échelle plus élargie, le "plus de vie" accordé au surcroît de la "virtu". (...) Ici la liberté et l'égalité républicaine ne relèvent pas de l'humanisme civique. Pensée du politique qui est celle d'un mode pariculier de spéculation, liée à la fois à la positivité de l'Histoire et à une écriture de la cohérence brisée, l'oeuvre machiavélienne perturbe toute philosophie politique en ouvrant à une réflexion tout autre sur l'essence de la vérité. "La vérité effective de la chose" se laisse ainsi saisir dans une pensée de l'essai pour laquelle les perspectives ne sont pas même multtiples mais incompatibles entre elles, sans espoir d'unification. L'agent politique, Prince ou République, s'il montre sa "viru" alors que la Forttune le harasse, n'en reste pas moins sujet à la foudre inexorable d'une chose qui ne le vise même pas. (shrink)

How does one arrive at a life in politics and policy? What happens to one's ideals when confronted with the reality that the only way to get things done in Washington is compromise? Who are the men and women who help shape our national agenda, and what drives their work? Dispatches From the Eastern Front provides fascinating, intensely personal, yet universal answers to these central questions. Recounting four decades inside Washington politics, Gerald Felix Warburg brings remarkable candor to a (...) most unusual memoir. An idealistic California baby boomer transported to the intimidating world of Capitol Hill policymaking at a young age, Warburg finds himself working to reform nuclear energy, strategic arms control, and foreign policy. As his access and power grow, greater challenges loom: how to maintain principles while cutting deals, and how to balance public purpose with private interests. An eclectic career reveals the slow and often painful development of emotional intelligence for work at the highest reaches of the public arena. (shrink)

In this innovative and important work, Gerald Gaus advances a revised and more realistic account of public reason liberalism, showing how, in the midst of fundamental disagreement about values and moral beliefs, we can achieve a moral and political order that treats all as free and equal moral persons. The first part of this work analyzes social morality as a system of authoritative moral rules. Drawing on an earlier generation of moral philosophers such as Kurt Baier and Peter Strawson (...) as well as current work in the social sciences, Gaus argues that our social morality is an evolved social fact, which is the necessary foundation of a mutually beneficial social order. The second part considers how this system of social moral authority can be justified to all moral persons. Drawing on the tools of game theory, social choice theory, experimental psychology and evolutionary theory, Gaus shows how a free society can secure a moral equilibrium that is endorsed by all, and how a just state respects, and develops, such an equilibrium. (shrink)

Shaʻar rishon. Hagut hilkhatit u-midrashit be-sifrut Ḥazal -- Shaʻar sheni. Haguto ha-hilkhatit shel ha-Rambam -- Shaʻar shelishi. Hagut ṿa-halakhah bi-yeme ha-benayim -- Shaʻar reviʻi. Hagut rabanit ba-ʻet ha-ḥadashah.

This chapter contains sections titled: The Concept of Neutrality Liberal Moral Neutrality Liberal Political Neutrality The Implications of Liberal Political Neutrality Notes.

Whether one's interests lie in psychological practice, counseling, research, or the classroom, psychologists today must deal with a broad range of ethical issues--from charging fees to maintaining a client's confidentiality, and from conducting research to respecting clients, colleagues, and students. Now in a new edition, Ethics in Psychology, the most widely read and cited ethics textbook in psychology, considers many of the ethical questions and dilemmas that psychologists encounter in their everyday practice, research, and teaching. The book has been completely (...) updated in response to evolving trends in psychological research and practice, as well as extensive changes in the American Psychological Association's ethics code. Taking a practical, common sense approach to ethics in modern-day psychological practice, this useful book offers constructive means for both preventing problems and resolving ethical predicaments. This new edition retains the key features which have contributed to its popularity, including extensive case studies that provide illustrative guidance on a wide variety of topics, such as fee setting, advertising for clients, research ethics, sexual attraction, classroom ethics, managed care issues, confidentiality, and much more. Highly readable, the book unites an accessible style with humorous anecdotes that highlight the human side of ethics and make the book a pleasure to read. Ethics in Psychology will be an indispensable guide to ethical decision-making for all psychologists and students in psychology. (shrink)

Using firsthand accounts gleaned from notebooks, interviews, and correspondence of such twentieth-century scientists as Einstein, Fermi, and Millikan, Holton shows how the idea of the scientific imagination has practical implications for the history and philosophy of science and the larger understanding of the place of science in our culture.

A Nobel Prize-winning scientist and a leading brain researcher show how the brain creates conscious experience.

In this book G. A. Cohen examines the libertarian principle of self-ownership, which says that each person belongs to himself and therefore owes no service or product to anyone else. This principle is used to defend capitalist inequality, which is said to reflect each person's freedom to do as as he wishes with himself. The author argues that self-ownership cannot deliver the freedom it promises to secure, thereby undermining the idea that lovers of freedom should embrace capitalism and the inequality (...) that comes with it. He goes on to show that the standard Marxist condemnation of exploitation implies an endorsement of self-ownership, since, in the Marxist conception, the employer steals from the worker what should belong to her, because she produced it. Thereby a deeply inegalitarian notion has penetrated what is in aspiration an egalitarian theory. Purging that notion from socialist thought, he argues, enables construction of a more consistent egalitarianism. (shrink)

This contemporary, comprehensive, and practical text helps you discover and determine your own guidelines for helping within the broad limits of professional codes of ethics and divergent theoretical positions. This text is the relied-upon, essential text for students in any helping field-the book many students return to well into their professional careers. The authors raise what they consider to be central issues, present a range of diverse views on the issues, discuss their position, and present opportunities for you to refine (...) your own thinking and actively develop your own informed position. Questions explored include: What role do the therapist's personal values play in the counseling relationship? What ethical responsibilities and rights do clients and therapists have? What considerations are involved in adapting counseling practice to diverse client populations? And more... (shrink)

Is socialism desirable? Is it even possible? In this concise book, one of the world's leading political philosophers presents with clarity and wit a compelling moral case for socialism and argues that the obstacles in its way are exaggerated. There are times, G. A. Cohen notes, when we all behave like socialists. On a camping trip, for example, campers wouldn't dream of charging each other to use a soccer ball or for fish that they happened to catch. Campers do not (...) give merely to get, but relate to each other in a spirit of equality and community. Would such socialist norms be desirable across society as a whole? Why not? Whole societies may differ from camping trips, but it is still attractive when people treat each other with the equal regard that such trips exhibit. But, however desirable it may be, many claim that socialism is impossible. Cohen writes that the biggest obstacle to socialism isn't, as often argued, intractable human selfishness--it's rather the lack of obvious means to harness the human generosity that is there. Lacking those means, we rely on the market. But there are many ways of confining the sway of the market: there are desirable changes that can move us toward a socialist society in which, to quote Albert Einstein, humanity has "overcome and advanced beyond the predatory stage of human development.". (shrink)