This essay employs Deleuze and Guattari's analysis of the capitalist social machine to explore Michelangelo Antonioni's Red Desert. More specifically, it addresses the psychological struggles of the film's female protagonist, Giuliana, with respect to duelling forces of capitalist deterritorialisation and Oedipal reterritorialisation. The essay also brings together Deleuze's cinema works with his and Guattari's schizoanalysis to show how Antonioni's use of the time-image itself functions as a deterritorialising force, particularly with respect to the film's pivotal island fantasy scene, where, (...) if only momentarily, Giuliana engages in the Deleuzean act of becoming. (shrink)

In this paper, I argue that Michelangelo Antonioni, in his first full-length colour feature, Red Desert (Il Deserto Rosso, 1964), uses cinematic language to explore what contemporary psychoanalyst Julia Kristeva, decades later, has called the crisis of primary narcissism, one of the 'new maladies' afflicting the modern subject, that she describes in Tales of Love (1983). In examining the struggles of subject formation, Antonioni poetically describes the devastating breakdown of both subjectivity and intersubjectivity in conditions of late modernity that (...) Kristeva details through her own psychoanalytic account. Into Antonioni's infamous statement 'Eros is sick', we can read Kristeva's suggestion that Narcissus, our capacity for love and loss, separateness and idealization—the very foundation for our being with others—is in a state of serious affliction. Through the trials of his main protagonist, Giuliana, Antonioni reveals that the acquisition of a distinct, differentiated identity, one that allows the subject to establish and maintain meaningful relationships and ethical bonds, without the risk of psychic disintegration, has become highly problematic—reaching the level of a collective crisis, rather than remaining an issue of individual illness. For Antonioni, psychic survival in the modern world is not merely a question of seamless integration, but a form of (dis)adaptation: the recognition of severance and of separation, both from nature and our own nature, that allows one to affirm her environment and act as an responsive agent in the world, without being overwhelmed or engulfed by otherness, or alterity. In Kristeva's terms, this involves the capacity to bear and, even, to creatively elaborate, the necessity of loss and separation from the primal (m)other—a painful process to which Giuliana eventually submits. (shrink)

Toponymy on the Periphery: Placenames of the Eastern Desert, Red Sea, and South Sinai in Egyptian Documents from the Early Dynastic until the End of the New Kingdom. By Julien Charles Cooper. Probleme der Ägyptologie, vol. 39. Leiden: Brill, 2020. Pp. xvii + 718. $324.

This paper describes the interventions by the International Committee of the Red Cross to support a hospital in Afghanistan during the mid–1990s. We present elements of the interventions introduced in Ghazni, Afghanistan, and consider a number of ethical issues stimulated by this analysis. Ethical challenges arise wherever humanitarian interventions to deal with complex political emergencies are undertaken: among those related to the case study presented are questions concerning: a) whether humanitarian support runs the risk of propping up repressive and irresponsible (...) governments; b) whether humanitarian relief activities can legitimately focus on a narrow range of interventions, or need to broaden to address the range of challenges facing the health system; and c) whether sustainability and quality of care should be routinely considered in such settings. The paper concludes by highlighting the value of case studies, suggesting mechanisms for extending transparency and accountability in humanitarian health interventions, and highlighting the need for contextualising humanitarian work if the interventions are to be successful. (shrink)

One vivid description of folktale research, still applicable although more than a half century old, reads, “Folktale study is like a desert journey, where the only landmarks are the bleached bones of earlier theories.” Because theories have proven to be so ephemeral in comparison with the tales themselves , it might seem prudent to place more stock in the tales and less in the theories or at least to take an eclectic approach toward theorizing so as to hedge bets; (...) but not all scholars of folktales exercise more circumspection now than their predecessors did fifty years ago. For example, in Little Red Riding Hood: A Casebook Alan Dundes — one of the most prominent American folklorists of our day — adduces no material dated from before 1697 that is related to the tale “Little Red Riding Hood” but manages nonetheless to question sharply the very notion of valuing early written evidence. By scrutinizing a short Latin poem written in the first quarter of the eleventh century, I hope to refute Dundes's dismissal of literary evidence and to underscore the pertinence of studying medieval literature in coming to grips with that beautiful and elusive phenomenon to which English-speakers give the name “fairy tale.”. (shrink)

This paper describes the interventions by the International Committee of the Red Cross to support a hospital in Afghanistan during the mid 1990s. We present elements of the interventions introduced in Ghazni, Afghanistan, and consider a number of ethical issues stimulated by this analysis. Ethical challenges arise whenever humanitarian interventions to deal with complex political emergencies are undertaken: among those related to the case study presented are questions concerning: a) whether humanitarian support runs the risk of propping up repressive and (...) irresponsible governments; b) whether humanitarian relief activities can legitimately focus on a narrow range of interventions, or need to broaden to address the range of challenges facing the health system; and c) whether sustainability and quality of care should be routinely considered in such settings. The paper concludes by highlighting the value of case studies, suggesting mechanisms for extending transparency and accountability in humanitarian health interventions, and highlighting the need of contextualising humanitarian work if the interventions are to be successful. (shrink)

This 2007 book examines the possibilities for the rehabilitation of Hegelian thought within analytic philosophy. From its inception, the analytic tradition has in general accepted Bertrand Russell's hostile dismissal of the idealists, based on the claim that their metaphysical views were irretrievably corrupted by the faulty logic that informed them. These assumptions are challenged by the work of such analytic philosophers as John McDowell and Robert Brandom, who, while contributing to core areas of the analytic movement, nevertheless have found in (...) Hegel sophisticated ideas that are able to address problems which still haunt the analytic tradition after a hundred years. Paul Redding traces the consequences of the displacement of the logic presupposed by Kant and Hegel by modern post-Fregean logic, and examines the developments within twentieth-century analytic philosophy which have made possible an analytic re-engagement with a previously dismissed philosophical tradition. (shrink)

We are revolutionary offspring of indomitable spirit. We are born rebels. We came to this world to rebel against the bourgeoisie and carry the great proletarian revolutionary banner. Sons will justifiably succeed the power seized by their fathers' generation. This is called passing it on from generation to generation.

This paper explores the dialogue between Collingwood and Guido de Ruggiero on art and art criticism. The sense of identity of these two activities, it will be argued, can be understood only if one considers the criticism of living art: The art of one who also creates, who through a critical process transforms an outline into a work of art. Thus understood a work of art belongs to the life of the spirit, if considered from the dimension of becoming. Only (...) by reliving the past can it be transformed, yet this requires an understanding of the map of human experience. This is what constitutes specular phenomenology, a phenomenology reflected in the mirror of art and scientific analysis. (shrink)

Se presentan los resultados de un estudio que explora la gestión de la responsabilidad social en trece hospitales de la Red Sanitaria de RS. Las conclusiones revelan que estos hospitales gestionan la RS profesionalmente y con criterios de calidad, orientados al cumplimiento de los ODS, en el marco del plan estratégico de cada hospital. Aunque, todavía se detectan déficits en su implantación departamental, su planificación, y la evaluación de sus impactos. Y debilidades como la falta de recursos y de liderazgo. (...) Para superarlos, el apoyo directivo del hospital resulta determinante. La Red Sanitaria de RS constituye un modelo de colaboración. (shrink)

After two centuries of Kant interpretation there is still no general agreement over the nature of Kant’s most basic philosophical commitments. One issue in particular about which it is difficult to find consensus is his metaphilosophical attitude towards the very project of metaphysics itself. Recently, a type of deflationist reading of Kant has been appealed to in order to address the problems inherent in his more traditional construal as a metaphysical skeptic who denies us the capacity to have any knowledge (...) of “things in themselves”, but who nevertheless seems to centrally rely on the existence of just such things.1 But how is either deflationism or skepticism consistent with Kant’s avowed intention in the Critique of Pure Reason to put metaphysics on the path of science,2 or with his signaled but unfulfilled intention to write a “Metaphysics of Nature”? (shrink)

An advance on recent revisionist thinking about Hegelian philosophy, this book interprets Hegel's achievement as part of a revolutionary modernization of ...

Supporters of G.W.F. Hegel's philosophy have largely shied away from relating his logic to modern symbolic or mathematical approaches. While it has predominantly been the non-Greek discipline of algebra that has informed modern mathematical logic, philosopher Paul Redding argues that the approaches of Plato and Aristotle to logic were deeply shaped by the arithmetic and geometry of classical Greek culture. And by ignoring the fact that Hegel's logic also has this deep mathematical dimension, conventional Hegelians have missed some of Hegel's (...) greatest insights. In Conceptual Harmonies, Redding develops an account of Hegel's logic against a classical and modern historical background that is rarely considered. He stresses Hegel's attention to the Platonic background of Aristotle's original syllogistic and beyond. He then links these Platonic elements to Leibniz's modern revitalization of the logical tradition and then to new forms of algebraic geometry emerging in Hegel's lifetime. Redding thereby reestablishes aspects of Hegel's philosophy that are essential if Hegel is to be taken as a thinker relevant not only to contemporary philosophy, but also to current philosophical conceptions of logic. (shrink)

Standard accounts of nineteenth-century German philosophy often begin with Kant and assess philosophers after him in light of their responses to Kantian idealism. In _Continental Idealism_, Paul Redding argues that the story of German idealism begins with Leibniz. Redding begins by examining Leibniz's dispute with Newton over the nature of space, time and God, and stresses the way in which Leibniz incorporated Platonic and Aristotelian elements in his distinctive brand of idealism. Redding shows how Kant's interpretation of Leibniz's views of (...) space and time consequently shaped his own 'transcendental' version of idealism. Far from ending here, however, Redding argues that post-Kantian idealists such as Fichte, Schelling and Hegel on the one hand and metaphysical sceptics such as Schopenhauer and Nietzsche on the other continued to wrestle with a form of idealism ultimately derived from Leibniz. _Continental Idealism_ offers not only a new picture of one of the most important philosophical movements in the history of philosophy, but also a valuable and clear introduction to the origins of Continental and European philosophy. (shrink)

Contributed papers on concept of Avidyā and Mokṣa in Hindu philosophy presented at Seminar organized by Department of Advaita Vedanta, Rāṣṭrīyasaṃskr̥tavidyāpīṭham, Tirupati from December 31, 2005 to January 01, 2006).

Contributed papers on concept of False and Indivisibles (Philosophy) in Hindu philosophy presented at Seminar organized by Department of Advaita Vedanta, Rāṣṭrīyasaṃskr̥tavidyāpīṭham, Tirupati from December 31, 2005 to January 01, 2006).

Introduction: A Logic for the Reasons of the Heart? Creating an aphorism that would prove irresistible to many later investigators into affective life, ...

Most attempts to trace the roots of current scientific approaches to the mind have ignored the contributions of post-Kantian German idealism. Paul Redding here shows the relevance of this philosophical tradition to an understanding of the mind and its embodiment as well as the relation of feeling to cognition. Redding observes how Fichte, Schelling, and Hegel struggled with the problem of reconciling Kant's normative approach to experience and thought with the naturalistic stance of the emerging medical sciences. A century later (...) William James, Freud, and Jung also addressed the interconnection of thought and feeling, reaching views similar to those of the post-Kantian idealists. In particular, Redding argues, the idealists conceived of a'logic of affect'that reemerged in Freud's concept of the primary process and in modern evolutionary ideas of subcortical processing. This innovative book demonstrates how new insights can be brought to the study of mentality and consciousness by considering previously overlooked interpretations. Redding shows that these early theorists of the unconscious can bring scholars to a better appreciation not only of classical thinkers like James and Freud but also of contemporary debates about the mind and emotions. (shrink)

This paper examines Hegel’s accounts of the nature of judgements and inferences in the ‘subjective logic’ of the Science of Logic, and does so in light of the history of the tradition of formal logic to his time. It is argued that, contrary to the attitude often displayed by interpreters of Hegel’s logic, it is important to understand the positive role played by formal logic, ‘logic commonly so called’, in Hegel’s own conception of logic. It is argued that Hegel’s own (...) scientific presentation [Darstellung] of logic relies on a dialectic working through the tradition of formal logic from Aristotle to Leibniz. The positions within the dialectic are most easily brought into focus in terms of the distinction between Aristotelian and Stoic logic, but they can also be seen as internal to Aristotelian logic. The logical tradition can be regarded as presenting a type of reductio ad absurdum, and a science of logic must examine what it was about Aristotle’s original project that brought it to this fate. (shrink)

This paper examines Hegel’s claim that philosophy “has no other object than God‘ as a claim about the essentiality of the idea of God to philosophy. On this idealist interpretation, even atheistic philosophies would presuppose rationally evaluable ideas of God, despite denials of the existence of anything corresponding to those ideas. This interpretation is then applied to Hegel’s version of idealism in relation to those of two predecessors, Leibniz and Kant. Hegel criticizes the idea of the Christian God present within (...) his predecessors in terms of his own heterodox reading of the Trinity in order to resolve a paradox affecting them -- the “paradox of perspectivism‘. (shrink)

Verse treatise, with Sanskrit commentary and Telugu paraphrase, by Kānḍūru Nr̥iṃhadāsa, on Acalapūrṇa yoga, a combination of Yoga philosophy and Advaita Vedanta.

In his program of analytic pragmatism, Robert Brandom has presented a thoroughgoing reinterpretation of the place of analytic philosophy in the history of philosophy by linking his own non-representational ‘inferentialist’ approach to semantics to the rationalist – idealist tradition, and in particular, to Hegel. Brandom, however, has not been without his critics in regard to both his approach to semantics and his interpretation of Hegel. Here I single out four interlinked problematic areas facing Brandom's inferentialist semantics – his approach of (...) perceptual content, to de re attitudes, to perceptual experience and to modality, and then go on to contrast the different approach to these issues that is found in Hegel. While Hegel can helpfully be understood as anticipating an inferentialist semantics as Brandom claims, his is a weak inferentialism in contrast to Brandom's strong version. With his weakly inferentialist approach Hegel can, I suggest, be seen as providing a solution to the tangle of problems.. (shrink)

Having translated The Diamond Sutra and The Heart Sutra, and following with The Platform Sutra, Red Pine now turns his attention to perhaps the greatest Sutra of all. The Lankavatara Sutra is the holy grail of Zen. Zen's First Patriarch, Bodhidharma, gave a copy of this text to his successor, Hui-k'o, and told him everything he needed to know was in this book. Passed down from teacher to student ever since, this is the only Zen sutra ever spoken by the (...) Buddha. Although it covers all the major teachings of Mahayana Buddhism, it contains but two teachings: that everything we perceive as being real is nothing but the perceptions of our own mind and that the knowledge of this is something that must be realized and experienced for oneself and cannot be expressed in words. In the words of Chinese Zen masters, these two teachings became known as "have a cup of tea" and "taste the tea." This is the first translation into English of the original text used by Bodhidharma, which was the Chinese translation made by Gunabhadra in 443 and upon which all Chinese Zen masters have relied ever since. In addition to presenting one of the most difficult of all Buddhist texts in clear English, Red Pine has also added summaries, explanations and notes, including relevant Sanskrit terms on the basis of which the Chinese translation was made. This promises to become an essential text for anyone seeking to deepen their understanding or knowledge of Zen. (shrink)

CHOMSKY: Any stance we take is based on some conception of what is good for people. This conception will tacitly presuppose a certain belief as to the constitution of human nature -- human needs and human potential. You might as well bring them out as clearly as possible so that they can be discussed.

Can Hegel, a philosopher who claims that philosophy lsquo;has no other object but God and so is essentially rational theologyrsquo;, ever be taken as anything emother than/em a religious philosopher with little to say to any philosophical project that identifies itself as emsecular/em?nbsp; If the valuable substantive insights found in the detail of Hegelrsquo;s philosophy are to be rescued for a secular philosophy, then, it is commonly presupposed, some type of global reinterpretation of the enframing idealistic framework is required. In (...) this essay, this assumption is challenged. br /br /Kantrsquo;s interpretation of space and time as a response to Newtonrsquo;s theologically based spatio-temporal emrealism/em is taken as a model of what it is to be a Kantian emidealist/em about God and the self. In turn, Hegelrsquo;s philosophy is taken as a development of this approach that overcomes the limitations of Kantrsquo;s formal approach. Hegelrsquo;s major contribution to Kantrsquo;s revolutionary transformation of the task of philosophy is, it is argued, his recognitive conception of lsquo;spiritrsquo;. While this has been widely appreciated with regard to the relations between lsquo;subjectiversquo; and lsquo;objectiversquo; spirit, it is suggested that a fuller understanding of the nature of Hegelrsquo;s emabsolute/em idealism requires a proper understanding of how this approach also applies to the domain of lsquo;absolute spiritrsquo;. br /br /. (shrink)

A necessary and sufficient condition for linear aggregation of SSB utility functionals is presented. Harsanyi's social aggregation theorem for von Neumann–Morgenstern utility functions is shown to be a corollary to this result. Two generalizations of Fishburn and Gehrlein's conditional linear aggregation theorem for SSB utility functionals are also established.

Steagall and Hagler examine traditions passed from generation to generation and explore the impact of cowboying on those who choose it as a way of life. 75 photos.

Here, I suggest a hitherto relatively unexplored way beyond the opposed Aristotelian realist and Kantian idealist approaches that divide recent interpretations of the categories or “thought determinations” of Hegel’s Logic, by locating his idealism within the terrain of recent debates in modal metaphysics. In particular, I return to the outlook of the first philosopher to attempt to bring Hegel into the analytic conversation, John Niemeyer Findlay, and consider Hegel’s idealism as instantiating the metaphysical position that, following the work of Findlay’s (...) former student, Arthur Prior, has come to be called “modal actualism”. (shrink)

In his recent book James Kreines argues that for Hegel reason is “in the world”, but how we are to understand the idea of reason's being so located? One answer, suggested by more traditional theocentric readings of Hegel, would be to appeal to the idea of a divine thought, coursing through the world. Another answer, more congenial to modern sensibilities, might locate reason within the rational activities of inter-subjectively connected human beings, as suggested by Terry Pinkard's idea of the “sociality (...) of reason”. Kreines seems to want to avoid suggestions of the former, but in distancing himself from approaches like the latter, he also seems to refuse the more metaphysically modest alternative. In retracing the contours of Kreines's nuanced attempt to reinflate Hegel's metaphysics as a “metaphysics of reason”, I pose the question as to whether he can avoid reintroducing a more extravagantly metaphysical Hegel than he wishes. (shrink)

In a short exchange published in 2000, Richard Rorty and Robert Brandom differed over the status of “facts” in a world containing no speakers and, hence, no speech acts. While Brandom wanted to retain the meaningfulness of talk of “facts” or “truths” about things—in this case truths about photons —in a world in which there could be no claimings about such things, Rorty denied the existence of any such “worldly items” as “facts.” In this essay the difference between Rorty and (...) Brandom on this issue is used to explore their differing attitudes to modality. Brandom appeals to a Kantian approach of modal realism to support counterfactual claims. However, I argue that when his approach to modality is examined in the context of current debates over possible world semantics, his own “incompatibilist” semantics itself seems incompatible with a Kantian approach to modality. In turn, I suggest that this difference between Brandom and Rorty in their attitudes to modality reveals a difference in their respective attitudes to pragmatism’s relation to philosophy in general. (shrink)

Can Hegel, a philosopher who claims that philosophy lsquo;has no other object but God and so is essentially rational theologyrsquo;, ever be taken as anything emother than/em a religious philosopher with little to say to any philosophical project that identifies itself as emsecular/em?nbsp; If the valuable substantive insights found in the detail of Hegelrsquo;s philosophy are to be rescued for a secular philosophy, then, it is commonly presupposed, some type of global reinterpretation of the enframing idealistic framework is required. In (...) this essay, this assumption is challenged. br /br /Kantrsquo;s interpretation of space and time as a response to Newtonrsquo;s theologically based spatio-temporal emrealism/em is taken as a model of what it is to be a Kantian emidealist/em about God and the self. In turn, Hegelrsquo;s philosophy is taken as a development of this approach that overcomes the limitations of Kantrsquo;s formal approach. Hegelrsquo;s major contribution to Kantrsquo;s revolutionary transformation of the task of philosophy is, it is argued, his recognitive conception of lsquo;spiritrsquo;. While this has been widely appreciated with regard to the relations between lsquo;subjectiversquo; and lsquo;objectiversquo; spirit, it is suggested that a fuller understanding of the nature of Hegelrsquo;s emabsolute/em idealism requires a proper understanding of how this approach also applies to the domain of lsquo;absolute spiritrsquo;. br /br /. (shrink)

ABSTRACTHere, I pursue consequences, for the interpretation of Sellars’ critique of the ‘Myth of the Given’, of separating the modal significance that Kant attributed to empirical intuition from th...

Hegel makes claims about the relation of philosophy to religion that might raise concerns for those who want to locate his philosophy generally within the modern enlightenment tradition. For example, at the outset of his Lectures on Aesthetics he claims that philosophy “has no other object but God and so is essentially rational theology”.1 What might seem to placate worries here is that Hegel of course differentiates between the forms of religious and philosophical cognition in which such a content is (...) presented: while religion grasps this content in the form of imagistic or figurative representations [Vorstellungen], philosophy grasps it within conceptual thought, an attitude which might seem to align him with that found within the German enlightenment, for example, that found in Lessing and Kant. However, it seems undeniable that, in comparison to Kant, for example, Hegel employs forms of expression for the presentation of his own philosophical thought that are redolent with the type of imagistic and figurative locutions supposedly at home in religion. Moreover, the actual imagery employed seems to refer to the type of trinitarian version of Christianity that can seem antithetical to those forms of Christian thought that lent themselves to the sort of “demythologization” characteristic of the enlightenment attitude to religious doctrine. Such factors as these make it easy to portray Hegel’s philosophy as a type of irrationalist mysticism,2 or at least as a disguised theology with a content from revealed religion, and thus aligning him more to the spirit of the Counter-Enlightenment than the Enlightenment. (shrink)