This essay examines President Nixon's drug policy during the early 1970s, specifically the government's reaction to heroin use by American soldiers in Vietnam. The official response, discursively (through the employment of the drugs-as-a-disease metaphor) and on the policy level illustrated how of issues of national- and self-identity othering, and modernity intersected in the formulation and implementation of what is now termed the Drug War. Heroin using soldiers and domestic addicts, labeled as carriers of a contagious, foreign, and antimodem, dangerous disease, (...) threatened to undermine a contingent national identity an identity weighted by capitalist modernity. Unearthing how addiction's ostensibly antimodern condition contributed to the othering of addicts as a foreign danger reveals how the United States' antidrug character and policies help maintain a national identity bound to the tenets of capitalist modernity. Methodologically, this essay combines historical analysis with literary and critical theory. (shrink)

Philip Hefner identifies three settings in which to assess the future of science and religion: the academy, the public sphere, and the faith community. This essay argues that the discourse of science and religion could improve its standing within the secular academy in America by shifting the focus from theology to history. In the public sphere, the science-and-religion discourse could play an important role of promoting tolerance and respect toward the religious Other. For a given faith community (for example, Judaism) (...) the discourse of science and religion can ensure future intellectual depth by virtue of study and ongoing interpretation. The essay challenges the suggestion to adopt irony as a desirable posture for science-and-religion discourse. (shrink)

The rapidly growing transdisciplinary enthusiasm about developing new kinds of Anthropocene stories is based on the shared assumption that the Anthropocene predicament is best made sense of by narrative means. Against this assumption, this article argues that the challenge we are facing today does not merely lie in telling either scientific, socio-political, or entangled Anthropocene narratives to come to terms with our current condition. Instead, the challenge lies in coming to grips with how the stories we can tell in the (...) Anthropocene relate to the radical novelty of the Anthropocene condition about which no stories can be told. What we need to find are meaningful ways to reconcile an inherited commitment to narrativization and the collapse of storytelling as a vehicle of understanding the Anthropocene as our current predicament. (shrink)

In the context of calls for "postpositivist" sociology, realism has emerged as a powerful and compelling epistemology for social science. In transferring and transforming scientific realism --a philosophy of natural science--into a justificatory discourse for social science, realism splits into two parts: a strict, highly naturalistic realism and a reflexive, more mediated, and critical realism. Both forms of realism, however, suffer from conceptual ambiguities, omissions, and elisions that make them an inappropriate epistemology for social science. Examination of these problems in (...) detail reveals how a different perspective--centered on the interpretation of meaning--could provide a better justification for social inquiry, and in particular a better understanding of sociological theory and the construction of sociological explanations. (shrink)

Empirical research into political sentiments gives force to the proposition that, in the context of the 2013–14 Euromaidan and subsequent war, Ukrainian national identity, for most of its history predominantly ethno-cultural, has undergone changes justifying its qualification as ‘civic’. In this article I discuss the ethno-cultural orientation, conventional during the 19th and 20th centuries, of Ukrainian literary history, a scholarly genre that has a tradition of promoting the cause of Ukrainian nation-building; I identify contemporary examples of discourses in the literary (...) sphere – literary works themselves, literary anthologies and the public statements and debates of writers – that embody or applaud civic identities akin to those in evidence on the Euromaidan; and I reflect upon the values, inclusive and multicultural, that a Ukrainian national literary history rhetorically in harmony with post-Euromaidan sentiment would evince. (shrink)

By considering a variety of readings of Renaissance Florence from Burckhardt to the present, this article discusses the nature of the interrelation between the archive and the historian, with a view to illustrating the partiality of both. The records contained within the archives are by nature fragmentary; vestiges of the past, they are also partial in the sense of being subjective, testimonies to past relationships either between individuals or between individuals and institutions - social or political. Likewise, the readings of (...) historians are partial both in the sense that the historian’s research is focused upon particular parts of the archive and in his or her subjectivity as an historian. Interestingly, in this context post-Burckhardtian Florentine historiography shares common ground, however unwittingly, with certain aspects of post-modern writing in decentring the subject, for observations concerning the partial subjectivity of Burckhardt’s Renaissance individual apply equally to observations concerning the partial subjectivity of historians as writers. The fiction of an objective historical method producing hard history becomes apparent once the static relation of historian as subject researching the archive as object is reconfigured as a dynamic and dialectical process. Through the acknowledging of the contingency of such archival readings it becomes apparent that the archive itself is a symbolic construct constituted through the process of writing. (shrink)

(1996). Hans Küng's historical paradigm for postmodern theology. The European Legacy: Vol. 1, Fourth International Conference of the International Society for the Study of European Ideas, pp. 1126-1132.

As a precursor to the Enlightenment, early modern European conceptions of being and human alterity formed a critical part of both the birth of modernity and the reception of divergent cultural forms lying beyond the horizon of Western knowledge. The extension of occidental power beyond its familiar shores not only resulted in the coercion and subjugation of countless New World natives but also compelled the Western mind to account for the seemingly radical alterity of `savage' life forms in civilizations hitherto (...) unknown to Europeans. This exacting philosophical demand evidently precluded a recognition initially of cultural difference, largely as a result of a predominantly hierarchical conception of being which, following Lovejoy, we understand as the great Chain of Being. The epistemological, axiological and praxeological dimensions of this essentially metaphysical and hierarchical conception of natural and human alterity are examined to delineate our relation to the other of modernity: the Savage. The latter category of humanity manifests the theoretical difficulty of attempting to explain the nature or being of the `other' human within an exemplary world-historical case of civilizational encounters. (shrink)

This article tackles the problem of normativity in naturalism and considers it in the context of the philosophy of historiography. I argue that strong naturalism is inconsistent with genuine normat...

I argue in this article that an aspect of Imre Lakatos’s philosophy has been largely ignored in previous literature. The key feature of Lakatos’s philosophy of the historiography of science is its non-representationalism, which enables comparisons of alternative ‘historiographic research programmes’ without implying that the interpretations of history re-present or mirror the past. I discuss some problems of this interpretation and show specifically that Lakatos’s philosophy does not distort the history of science despite its normative ambitions. The last section is (...) devoted to updating Lakatos’s programme to answer the needs of contemporary history and philosophy of science. The standard of rationality used in comparative assessments should be understood as a tool for measuring the coherence of an account of history with regard to the ‘actual history’. This standard takes two forms: framework-dependent and framework-independent rationality. The latter is decisive in comparative assessments. (shrink)

Law can be characterised as a highly specialized tool with strong social impact requiring social legitimization and acceptance. Law is also specific, abstract world. World that needs words to exist. To understand law and to share its content it is important to focus on narratives related to it. The article deals with the importance of narration in law as the consequence of discursive peculiarity of law and its dependence on the acceptance of societies. Law is culturally conditioned, and by means (...) of narrative can combine the expectations of society concerning legitimation with legal rationality. The law cannot function exclusively as an abstract and formal structure nor an administrative apparatus, with own ways of legitimization or justification. Through social acceptance law gains its real form, but at the same time it is subordinated to cultural patterns. Changes in narratives change the law and then the real world. The article shows possible ways of analysis of narratives, narrative strategies and forms that are present in law. (shrink)

Simone Téry (1897–1967), French journalist and novelist, joined the French Communist Party in the mid-1930s after visiting the Soviet Union. She worked as a correspondent for L'Humanité, Vendredi and Regards; the latter post took her to Spain during the Civil War. The resulting texts, Front de la liberté: Espagne 1937–1938 (1938) and Où l'aube se lève (1945), form the basis of my analysis of Téry's desire to write the history of the present in inter-war France. These texts, a work of (...) reportage and a novel respectively, illustrate the relationship between the poetic, or imaginative, and the historical, or factual, in historical fiction. This relationship is particularly relevant to the literary history of 1930s France, given the highly politicized nature of literary production in the period and the resulting debates over the nature and future of the realist novel. Téry's rejection of modernism in favour of socialist realism suggests a conversion, common in left-wing writers of the period, to the notion that the modernist text is incapable of ‘containing’ history. The essay raises the question of French women writers’ relationship to committed literature in the 1930s, and demonstrates that women were active in this domain. (shrink)

The aim of this article is to explore the ways in which the engagement with Greek tragedy may contribute fruitfully to the unfolding of empathy in medical students and practitioners. To reappraise the general view that classical texts are remote from modern experience because of the long distance between the era they represent and today, I propose an approach to Greek tragedy viewed through the lens of historical empathy, and of the association between past situations and similar contemporary experiences, in (...) particular. After a brief examination of the concept of empathy, its links with literary reading, and the discussion of these interrelations within the training of narrative medicine, and narrative ethics in particular, the focus turns to selected parts of Sophocles’ Philoctetes, such as the disease scene—an ancient example of pathography. Here Neoptolemus’ empathy for Philoctetes’ situation and its consequences are explored with specific interest in the modern readers’ affective response in connection with their own experiences in medical practice. Neoptolemus’ ethical conflict, which is resolved by his decision to care for Philoctetes, and the problematic nature of this attitude are both indicative of the aim of Greek tragedy to problematize universal issues and thus to point towards the instability of human life and the fluidity of human nature. Realizing through historical empathy the precariousness of human existence may lead to a better understanding and hence better care for others and open new perspectives in the development of empathy within the context of contemporary medical education and practice. (shrink)

(1995). Synthesizing disciplinary narratives: George Gaylord Simpson's tempo and mode in evolution. Social Epistemology: Vol. 9, Boundary Rhetorics and the Work of Interdisciplinarity, pp. 113-150.

Resumo: A Segunda consideração extemporânea geralmente é tida em conta por filósofos e historiadores, em razão de sua crítica ao que Nietzsche classifica como “doença histórica”,. Isso por uma boa razão: a crítica de Nietzsche tem como alvo não apenas a famosa tríade composta por historiadores monumentais, antiquários e críticos, mas também suas modalidades contemporâneas em historiografia e teleologia científicas. O que frequentes vezes é desconsiderado é que o próprio Nietzsche expõe - ainda que numa retórica altamente estilizada - uma (...) concepção afirmativa da história. Essa concepção, como eu proponho, faz o leitor retornar ao enunciado que inaugura o livro, qual seja, o Ceterum Censeo, de Goethe. A demanda de Nietzsche de que a história serve à vida é uma nova aplicação da teoria de Goethe do crescimento morfológico como consequência de forças polares concorrentes para o reino da história. Uma vez que Goethe tinha os organismos vivos como a crescer por meio de forças em concorrência, também Nietzsche entendia que os indivíduos e culturas cresciam por meio de uma história considerada, acima de tudo, uma espécie de arena competitiva em que se expressam impulsos antagonistas.: The second Untimely Meditation is usually regarded by philosophers and historians for its critique of what Nietzsche labels ‘historische Krankheit’. This is for good reason, as Nietzsche’s critique not only targets the famous triad of Monumental, Antiquarian, and Critical historians, but also his contemporary fashions in scientific historiography and teleology as well. What is too often overlooked is that also Nietzsche exposits -- albeit in highly-stylized rhetoric -- an affirmative vision of history. This vision, I argue, returns the reader to the opening sentence of the book, namely, the Ceterum Censeo from Goethe. Nietzsche’s demand that history serve life is a novel application of Goethe’s theory of morphological growth as a consequence of polar competing forces to the realm of history. As Goethe thought living organisms grow by means of intrinsic competitive forces, so Nietzsche thought individuals and cultures grow by means of a history that is, above all, considered as a sort of competitive arena in which to express antagonistic drives. (shrink)

Before attempting to use as a historical source the Lucknow Lunatic Asylum case notes of the British colonial period in India, it is necessary to determine which methodological approach is most viable. The approach of historians, who attempt retrospectively to diagnose the patients of the past from the clinical details of case notes, does not satisfactorily deal with the criticism that data on medical case notes is less a series of objective observations and more a product of the power relations (...) of the period. In contrast, medical and postcolonial historians treat the information on the case notes as a set of discursive constructions rather than a series of objective observations. By tracing the discourses in operation during construction of the Lucknow case notes, this paper identifies the ways in which the notes can be read as a series of colonial and medical discursive representations rather than as a set of clinical data. (shrink)

This article identifies and analyses the dominant stories that academics tell about the development of Western second wave feminist theory. Through an examination of recent production of interdisciplinary feminist and cultural theory journals, I suggest that despite a rhetorical insistence on multiple feminisms, Western feminist trajectories emerge as startlingly singular. In particular, I am critical of an insistent narrative that sees the development of feminist thought as a relentless march of progress or loss. This dominant approach oversimplifies the complex history (...) of Western feminisms, fixes writers and perspectives within a particular decade, and repeatedly (and erroneously) positions poststructuralist feminists as ‘the first’ to challenge the category ‘woman’ as the subject and object of feminist knowledge. Rather than provide a corrective history of Western feminist theory, the article interrogates the techniques through which this dominant story is secured, despite the fact that we (feminist theorists) know better. My focus, therefore, is on citation patterns, discursive framings and some of their textual, theoretical and political effects. As an alternative, I suggest a realignment of key theorists purported to provide a critical break in feminist theory with their feminist citational traces, to force a concomitant re-imagining of our historical legacy and our place within it. (shrink)

In recent years Duncan Kennedy has turned to the question, what is Contemporary Legal Thought? For the most part, his answers have focused on the modes of legal argument he believes are indigenous to Contemporary Legal Thought in the United States, and possibly, at a transnational or global level as well. In this article, I bracket the question of content and ask instead, if we are interested in exploring the category of a legal ‘contemporary’, how do we do so? What (...) historiographic methods are well-suited to the task of constituting ‘Contemporary Legal Thought’? My focus here is entirely on legal structuralism, the historical method I associate with Kennedy’s work beginning in the 1970s. By the mid-1980s, legal structuralism was under assault and quickly fading from the repertoire of available styles of doing history on the left. By the turn of the century, legal structuralism appeared to have vanished. I think that this was regrettable and unnecessary, and in this article I argue for a return to structuralist historiography. I do not pretend, however, that this return entails a second coming of the totalizing, originary center. Rather, I encourage thinking about legal structuralism in the way that I understand Roland Barthes, Hayden White, and to a large extent Duncan Kennedy himself to have thought about it: as a style. And as a style, legal structuralism is worth reawakening, a style back in style once more. (shrink)

Work on the relation between figurative language and the law is a fairly recent trend, within legal discourse studies, linguistics, and semiotics. The work in conceptual metaphor theory, for example, is starting to unpack the underlying metaphorical and metonymic structure of legal language, producing some new and important insights into the nature of this language. Missing from this emerging line of inquiry are the views of the Neapolitan philosopher Giambattista Vico, who was the first to understand the power of figurative (...) language in the creation of symbolic systems, like language and the law. His tripartite evolutionary model of language shows that there is not one language of the law, but three “languages.” By integrating Vico’s model with the work in conceptual metaphor theory it will be possible to penetrate the underlying conceptual structure of legal discourse and thus lead to a more insightful science of this discourse. (shrink)

To adequately model mathematical arguments the analyst must be able to represent the mathematical objects under discussion and the relationships between them, as well as inferences drawn about these objects and relationships as the discourse unfolds. We introduce a framework with these properties, which has been used to analyse mathematical dialogues and expository texts. The framework can recover salient elements of discourse at, and within, the sentence level, as well as the way mathematical content connects to form larger argumentative structures. (...) We show how the framework might be used to support computational reasoning, and argue that it provides a more natural way to examine the process of proving theorems than do Lamport’s structured proofs. (shrink)

Straipsnyje analizuojamas Lietuvos partizanų, partizaninio karo, istorijos vaizdavimas keliuose romanuose: Mariaus Ivaškevičiaus Žali, Teodoro Četrausko Tarsi gyventa, Juozo Jasaičio Per sutemas, Petro Venclovo Kartybių taurė – iki dugno, Antano Šileikos Pogrindis, Justino Sajausko Neužmirštami Suvalkijos vardai. Romanai nagrinėjami aktualizuojant Maurice‘o Halbwachso kolektyvinės atminties koncepciją, Haydeno White‘o istorijos diskurso sampratą, Umberto Eco interpretacijos teoriją. Tyrimas atskleidė, kad dauguma autorių renkasi istorinį diskursą, kuris pasakoja, o mažuma – kuris naratyvizuoja. Partizaninio karo kolektyvinė atmintis yra siejama arba su abstrakčiais, arba su konkrečiais partizanais; (...) istorijos diskursas suponuoja įvairias interpretacijas, kurios rodo skirtingas autoriaus, teksto, skaitytojo intencijas. (shrink)

(1995). Theoretical issues surrounding interdisciplinary interpenetration. Social Epistemology: Vol. 9, Boundary Rhetorics and the Work of Interdisciplinarity, pp. 175-187.

In this chapter I investigate the prospects of integrated history and philosophy of science, by examining how philosophical issues raised by “hidden entities”, entities that are not accessible to unmediated observation, can enrich the historical investigation of their careers. Conversely, I suggest that the history of those entities has important lessons to teach to the philosophy of science. Hidden entities have played a crucial role in the development of the natural sciences. Despite their centrality to past scientific practice, however, several (...) of them (e.g., phlogiston, caloric, and the ether) turned out to be fictitious. For this reason, they have figured prominently in recent debates on scientific realism. The issues I explore in this paper are entangled with those debates. I argue that our understanding of hidden entities and their role in experimental practice can be enhanced by adopting an integrated historical-cum-philosophical approach. On the one hand, philosophical reflection on the reality of those entities has a lot to gain by examining historically how they were ntroduced and investigated. On the other hand, the historical reconstruction of the careers of those entities may profit from philosophical reflection on their existence. (shrink)

Can literature make it possible to represent histories that are otherwise ineffable? Making use of the Deleuzian concept of “the powers of the false,” Doro Wiese offers readings of three novels that deal with the Shoah, with colonialism, and with racialized identities. She argues that Jonathan Safran Foer’s Everything Is Illuminated, Richard Flanagan’s Gould’s Book of Fish, and Richard Powers’s The Time of Our Singing are novels in which a space for unvoiced, silent, or silenced difference is created. Seen through (...) the lens of Deleuze and his collaborators’ philosophy, literature is a means for mediating knowledge and affects about historical events. Going beyond any simple dichotomy between true and untrue accounts of what “really” happened in the past, literature’s powers of the false incite readers to long for a narrative space in which painful or shameful stories can be included. (shrink)

History is a complex subject. It is more propositional than procedural in nature (Nichol, 1984), and involves adductive thinking (Booth, 1983), where historical evidence and facts are 'teased out' and a convincing account of the past is then reconstructed through speculation, imagination and empathy (Nichol, 1984; Booth, 1983). The teaching and learning of history should not just be the transmission of knowledge, but rather it should involve a process whereby students and teachers interact in order to analyze evidence, raise questions (...) and hypotheses, synthesize facts, and communicate their ideas, understand others' viewpoints, consider values, reflect and engage in moral reasoning (Brophy, 1996). It is through this interaction that development of thinking in history will occur (Coltnam, 1975). The main focus of the research is on the language used in the history classroom, particularly during critical episodes when the teachers and students appeared to be engaged in the process of historical thinking. This research is particularly concerned with historical thought embedded in the language used in history classrooms. To investigate this, both high and low inference coding systems were adopted to code, describe and analyze the verbal behaviour that occurred. The data were gathered in six classes from schools in Singapore. They constituted two classes of above average students (Special stream), two classes of average students (Express stream) and two classes of below average (Normal stream) students. Audio and video recordings were made of two lessons from each of the six classes. These lessons were transcribed, coded and analyzed to ascertain which contexts were more conducive for the production of higher order thought. It was found that a complex interrelationship of factors including pedagogic activity, type of teacher talk and student talk, and even more importantly the interaction between them, determined whether or not there was historical thinking. The findings revealed that there was historical thinking when explicit and implicit contact was established during interaction between the teacher and the students. For explicit contact to he made the teacher and the students needed to be language game (Wittgenstein, 1972). This is where the teacher made those moves that elicited student responses that demonstrated historical thinking. For implicit contact to be made the element of voice (as in the concept of “voice” described in Bakhtin's theory on the dual-voicing and polyphony) becomes essential. During such episodes the teacher mediated between the characters in history, his or her own talk and that of the students. These responses which were often dramatised, the teacher used first and second person forms (dual voicing) to evoke empathy and imagination. In doing so they also engaged in a dialogic interaction with the characters of the past and there was back channelling. There were evidences of such dialogues in all the Special, Express and Normal stream lessons but in various contexts. These dialogues reveal that the nature of talk and interaction is distinct to the subject history. (shrink)

The year 2008 is the 25th of the publication of Metahistory: The Historical Imagination in Nineteenth-Century Europe, a milestone for the philosophy of history, since it comprehends its linguistic turn. 2008 is also the 80th birthday of Hayden White, an occasion for philosophers of history and historians from several areas to revisit his work and reconsider the challenges that it has delegated to us. A fundamental challenge is the necessity of going back, again and again, to literary theory to elucidate (...) the nature of historical discourse. This article makes a critical evaluation on the consequences that literary information has for the cognitive status of historical representation. (shrink)

My purpose in the researching and the writing of this thesis has been to investigate, and to try to explain, Frank Ankersmit's curious shift from his well expressed and firmly held narrativist position of "Narrative Logic", to an arguably contradictory, yet passionately held counter belief in the plausibility of a form of direct historical experience - an authentic unmediated relationship with the past. I am, accordingly, presenting here what I believe to be the most adequate explanatory account of/for Ankersmit's intellectual (...) journey. A journey which, in essence, constituted a substitution of his earlier representational, language centred philosophy of history for what might be taken as a new and mystical non-representational theory. This alternative theory of Ankersmit' s, lacking cognitive foundations, works on the basis of sensations, moods, feelings and therefore a consciousness deemed to be received directly from the past itself, and therein - for this thesis - lies its fatal weakness as a historical theory. Belief in the mystical may be all right at some level, if this is what is wanted, but a mystical experience itself cannot produce a historical re-presentation which is the only way that the past can be presented historically. Thus, I argue that Ankersmit's journey from language to experience - the latter phenomenon being more appropriately situated within the field of sociology/social theory and memory studies - is, in the end, a lost historical cause. (shrink)

Within the second book of his Rhetoric, intent upon the art of persuasion, Aristotle sets forth the earliest known methodical explication of human emotions. This placement seems rather peculiar, given the importance of emotional dispositions in both Aristotle’s theory of moral virtues and in his moral psychology. One would expect to find a full account of the emotions in his extensive treatment of virtues as it appears in his ethical treatises, or as part of his psychological system in De Anima. (...) In none of these places, however, does a systematic treatment of this part of Aristotle’s psychology emerge as it does in the Rhetoric. Such is a surprising, seemingly unusual phenomenon in consideration of Aristotle’s extreme care for and obsession with organization and categorization. Earnest analysis, however, reveals the intricate ingeniousness of Aristotle’s innovative project. Emotion, based upon the interplay between what Aristotle deems to be the ‘uniquely human’ rational and irrational parts of the human soul, involves Being and Being’s cognition of itself, and its dialectical encounter with the faculty of pure reason. Within this encounter is born human emotion. According to this formula, emotion is a phenomenon that is linked to concrete human existence while at the same time being fundamentally involved with cognition. Emotion bridges the gap between the this-worldliness of the human and his keen logic as a rational being. Such an understanding allows Aristotle to assert that emotional appeal, which often stands at the core of rhetoric, is not necessarily a way of tricking people or avoiding critical response, but can be used to persuade by bringing facts to people’s awareness. Through his novel rhetoric of emotion, Aristotle not only sheds light on the human condition, he brings rhetoric itself into the realm of the rational and the valid as a suitable means of human discourse. (shrink)

The present text tackles the old problem of artistic autonomy given the constitutive heteronomy of post-conceptual artistic practices in terms of their medium-specificity. Instead of considering the idea of artistic autonomy as a modernist prejudice to be discarded, I suggest that it may be revised as the performative autonomy of discourse against ideological uses of language, given that conceptual art is considered as practice and activity rather than the production of objects. Resistance may be itself redefined as the performative re-articulation (...) of language within its conventional use. Therefore, if aesthetic formalism tried to achieve the autonomy of art in the social sphere by means of medium-specificity, whereas early conceptualists strolled towards a functionalist type of artistic autonomy in the artistic sphere, contemporary post-conceptual practices revised the very concept of form as the critical communicative articulation of the social sphere. (shrink)