In lieu of an abstract, here is a brief excerpt of the content:CALL FOR PROPOSALS TRAUMA AND HEALING 12TH EAST-WEST PHILOSOPHER’S CONFERENCE MAY 24-31, 2024 The 12th East-West Philosopher’s Conference will explore the many dimensions of trauma and healing. While trauma can be physical, it can also be psychological, social, political, economic, and cultural—encompassing the immediate effects of global pandemics, the ongoing impacts of ethnic and gender bias, the intergenerational legacies of colonization and geopolitical strife, and the planetary (...) ramifications of anthropogenic climate disruption. Ours is an era in which differences of histories, cultures, and identities are engaged as sources of insight, but also one of retrenchment—a period of relational appreciation, but also one of schism. The global scientific community’s response to the COVID-19 pandemic was a stunning example of human potential for empathetic collaboration in the face of global personal and public health trauma. Yet, the economic trauma of the pandemic has resulted in crumbling international alliances, deepening trade wars, and an unfortunate collective reinvestment in zero-sum endgame framings of geopolitics against which there is no vaccination and through which the terms of healing have become delinked from the restoration of global wholeness. These traumas do not stop shaping our lives when the immediate danger comes to an end. Traumatic pain remains stored in the memories of peoples and individuals, it populates their imagination and shapes horizons of possibility. Thus a philosophical exploration of trauma and healing is not only diagnostic of current problems but also a form of genealogy. We invite participants to reflect upon the relational complexity of both trauma and healing, critically and historically engaging concrete occurrences of trauma while also drawing out theoretical insights regarding healing that strengthens and empowers and resists the forms of personal and social amnesia that make the repetition of trauma so tragically common. Of special interest are panels and papers that explore the trauma and healing at all scales from the interpersonal, to the relational traumas experienced by nations at war and cultures in conflict, thus addressing the interplay of the private and public spheres, of ethics and economics, of the human and the natural sciences, and among disciplines, classes, genders, and generations. Panel and paper proposals are encouraged that explore trauma and healing during the ongoing COVID-19 pandemic, the trauma of refugees, displaced and colonized peoples, trauma and healing in personal relationships, climate change as a form of trauma to the planet and its people, trauma and healing related to issues of gender and sexuality, and how philosophers of all traditions, ancient and modern, cross-culturally deal with trauma and healing. KEYNOTE PRESENTERS: Jin Y. Park, Chair of Philosophy and Religion at American University, Washington DC, “Translating Violence.” Ato Quayson, Jean G. and Morris M. Doyle Professor of Interdisciplinary Studies at Stanford University, CA, “The Ethnography of the Private Sphere: Trauma, Domesticity, and Healing in the Work of Toni Morrison.” We invite proposals for individual papers and panels. Please submit a 250-300 word abstract to the Conference organizers via: [email protected]. Submission Timeline: November 1, 2023 Notifications of acceptance for abstracts and panel proposals received by November 1 will be sent out by December 15, 2023. We have established an early submission timeline to facilitate faculty applying to their own institutions for travel funding. Abstracts received after November 1, 2023, will be vetted as received, taking into consideration the late submission. The absolute deadline for abstract submissions is March 15, 2024. After this, we will not be able to accommodate additional proposals. Final Papers Due: April 15, 2024 CONFERENCE REGISTRATION AND LOGISTICS: Hosted in keeping with the Hawaiian Islands’ spirit of aloha, breakfast and lunch will be provided for all registered presenters, as well as an opening reception and final dinner. The Conference does not provide lodging or travel support, but economical lodgings of various kinds are readily available in Honolulu. ABOUT THE EAST-WEST PHILOSOPHER’S CONFERENCE: The East-West Philosophers’ Conference series is the premier forum for convening philosophers from across the academy who are committed to cross-cultural inquiry. The Conference is the oldest continuous international gathering in Hawai‘i and has been a model of productive collaboration between the University of Hawai‘i at... (shrink)

In this paper, we focus on Berkeley's reasons for accepting the ‘resemblance thesis’ which entails that for one thing to represent another those two things must resemble one another. The resemblance thesis is a crucial premise in Berkeley's argument from the ‘likeness principle’ in §8 of the Principles. Yet, like the ‘likeness principle’, the resemblance thesis remains unargued for and is never explicitly defended. This has led several commentators to provide explanations as to why Berkeley accepts the resemblance thesis and (...) why he also takes his opponents to do so too. We provide a contextual answer to this question, focusing on epistemological discussions concerning resemblance and representation in Early Modern Irish Philosophy. We argue that the resemblance thesis is implicit in early responses to William Molyneux's famous example of the ‘man born blind made to see’ and trace the ‘Molyneux man’ thought experiment as it is employed by Irish thinkers such as William King and Berkeley himself. Ultimately, we conclude that Berkeley's acceptance of the resemblance thesis can be explained by the Irish intellectual climate in which he was writing. (shrink)

Aristotle and the shape of modern friendships. With John McCarthy and Matthew West.

While the Internet has emerged as a significant resource for women negotiating the questions and circumstances that arise during conception, pregnancy and childbirth, it remains unclear what role the Internet plays in challenging the current biomedical paradigm and empowering women to make meaningful choices. This article explores how women use the Internet to manage their pregnancies and mediate their doctor–patient relationships, particularly examining the role of social class and personal health history in shaping such Internet use. Drawing from in-depth interviews (...) with white middle-class mothers, the findings show that rather than using technology to resist the dominant biomedical paradigm, most women turned to online resources that affirmed mainstream medical authority and continued to rely on their doctors. By providing the means to confirm normalcy and take control in their reproductive experiences, the Internet enables socially privileged women to more fully perform the informed patient role in order to demonstrate their competence as mothers. (shrink)

This chapter contains sections titled: Feudalism Magna Carta28 The Basic Idea: No One Is Above the Law The Modern West Takes Shape From Law to Commerce Equality Before the Law Conclusion Discussion Acknowledgments.

Review of: Stephen Gaukroger: The Collapse of Mechanism and the Rise of Sensibility: Science and the Shaping of Modernity, 1680-1760. Oxford: Clarendon, 2010, pp. ix+505. £47.00 (hb). ISBN 9780199594931. This volume is the second of a projected six-volume work on the shaping of modern cognitive values through the emergence of a scientific culture, a phenomenon that Gaukroger takes to be specific to the West. The volume ranges from Newton’s initial publications on optics to the French Enlightenment and the (...) publication of the <i>Encyclopédie</i> of Diderot and d’Alembert. During this period, the unity within natural philosophy, secured by the view that matter theory should underlie all natural philosophy, is challenged, as is the unity between natural philosophy and physico-theology, the latter unity being the primary source of the cultural legitimacy that had allowed natural philosophy to flourish. The first type of unity was sundered as Newtonian natural philosophy disavowed the requirement that mechanics be united with a microscopic corpuscularian basis. Further, during this period, scientific (or natural philosophical) values first came to dominate the cognitive values of an entire culture, largely through the <i>persona</i> of the <i>philosophe</i> as the embodiment of reason, albeit a sensibilized reason arising from the new non-mechanistic natural philosophy of the mid-eighteenth century and no longer tied to physico-theology. The book does a better job charting the trend toward disunity than it does charting the rise of sensibility. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Emergence of Scientific Culture: Science and the Shaping of Modernity, 1210–1685Helen HattabStephen Gaukroger. The Emergence of Scientific Culture: Science and the Shaping of Modernity, 1210–1685. Oxford: Clarendon Press, 2007. Pp. ix + 563. Cloth, $65.00.The sheer variety of both cognitive and non-cognitive contributions to the emergence of a scientific culture in the West and the complex relations to pre-modern developments that scholars have brought to (...) light over the past decades have put into question both the Enlightenment and Kuhnian accounts of the scientific revolution. Gaukroger’s work performs the ambitious but indispensable task of beginning to formulate an alternative way of understanding this momentous transition, one based on recent scholarship. Gaukroger treats science as both “a particular kind of cognitive product, and as a particular kind of cultural product” (3). His overarching goal is to show that examining the interrelations between the two can teach us something about modernity that focusing on one, to the exclusion of the other, cannot. He argues that the enduring success of Western science was not due to its advances (there were previous advances in other cultures), but due to its ability to consolidate. Successful consolidation promotes the cognitive claims of science and builds a scientific culture to legitimate them. Hence, throughout this book, Gaukroger explores how particular advances (e.g., in astronomy and natural philosophy) were legitimated by their ability to reinforce revelation, unify different disciplines, and exemplify the scientific persona. Since these means of consolidation, unlike methods of scientific discovery, rely on both cultural forces and intellectual advances, Gaukroger makes good on his promise to teach us something that intellectual and cultural histories taken separately cannot.Gaukroger characterizes Western modernity in terms of the eventual assimilation of all cognitive values to scientific ones. He targets the Enlightenment view which, as a result of this assimilation, reinterprets the success of scientific practices over others in ahistorical terms. On this view, the longstanding success of science results solely from cognitive advances, such as the commitment to objectivity (science was assumed to have dissociated itself from religion), the employment of adversarial, non-dogmatic arguments, and the development of quantitative and empirical methods. Gaukroger shows instead that: (1) early modern Epicurean and mechanist natural philosophies forged a closer connection to religious doctrine in response to the ultimate failure to maintain the Thomist reconciliation of theology with Aristotelian natural philosophy; (2) the threat posed by the naturalism of Renaissance philosophers like Pomponazzi led to a privileging of systematization over innovation in late Scholasticism, as well as a renewed interest in natural history, which later spawned the enterprise of physico-theology; (3) the adversarial character of ancient means of cultivating wisdom was rejected in favor of gentlemanly cooperation. This went hand-in-hand with a gradual reassignment of the aims of enquiry from the attainment of a transcendent truth to a productive truth, and the corresponding construction, by Bacon and others, of the scientific persona, which embodied the cognitive virtue of objectivity rather than the ethical virtue of ancient and medieval wisdom. Finally, (4) Beeckman and Descartes failed to achieve the quantification of natural philosophy they aimed for, in large part due to their conflicting commitment to corpuscularian matter theory. The successful replacement of Aristotelian causal explanations in natural philosophy by mechanistic explanations lay in mechanism’s ability to unify all causal explanation, rather than its ability to offer quantitative [End Page 640] explanations of various natural phenomena. Similarly, the experimental methods of Gilbert and Boyle were at first hotly contested, the eventual success of non-foundationalist, empirical approaches owing more to the unifying role played by the experiments of Gilbert, Boyle, and Newton. Although Boyle’s experimental philosophy included a mechanistic matter theory, unlike strict mechanists, experimentalists used experiments to focus and unify heterogeneous phenomena rather than grounding explanations in matter theory.Gaukroger presents the relevant cultural developments and theoretical advances with an impressive degree of detail and accuracy. Readers will gain insights about everything from the differences between early medieval Augustinianism and late medieval Aristotelianism, to Spinozism versus its late seventeenth-century alternatives. Scholars with expertise in specific areas will no doubt take issue with individual claims... (shrink)

This article discusses the role of representative strategies in twentieth-century Russian culture. Just as Russia interacted with Europe in the Marquis de Custine’s time via discourse and representation, in the twentieth century Russia re-entered European consciousness by simulating ‘socialism’. In the post-Soviet era, the nation aspired to be admitted to the ‘European house’ by simulating a ‘market economy’, ‘democracy’, and ‘postmodernism’. But in reality Russia remains the same country as before, torn between the reality of its own helplessness and poverty, (...) and the messianic myth of its own greatness. Post-Soviet culture is a product of Stalinist culture. ‘Russian postmodernism’ was created less by artists, writers, poets, and film makers, than by theorists and critics. At the beginning of the 1990s, a need to describe contemporary Russian culture emerged. In this way, ‘Russian postmodernism’ arose from the desire to ‘sell’ projects in the West—from the simple obligation to describe socialist experience in concrete, transferable terms that Westerners could grasp. The nostalgia experienced by the post-Soviet era creates its own simulated postmodernism , in which the matrices of the construction and functioning of culture cease to be connected with specifically Russian (Soviet) history, and instead reproduce Western models almost exactly. We are facing yet another attempt at radical cultural modernization. If the first attempt (revolutionary culture) was the most original and fruitful, and the second (Stalinist culture, Socialist Realism) was less productive but still original, then the third, post-Soviet, attempt (rich in individuality, but lacking in original ideas or style) is for the moment the least productive and original. If we exclude sots-art (conceptualism) from ‘Russian postmodernism’, there would be nothing left. Clearly, an original cultural model in post-Soviet Russia will not take shape until original strategies for processing the country’s cultural past are developed. In their turn, these strategies can only result from a radical transformation of post-Soviet identity into a new, genuinely Russian one. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Utopia and Modernity in China: Contradictions in Transition ed. by David Margolies and Qing CaoArtur BlaimDavid Margolies and Qing Cao, eds. Utopia and Modernity in China: Contradictions in Transition. London: Pluto Press, 2022. 176 pp. Paperback, £19.99, ISBN 978 0 7453 4739 4In recent years, numerous publications have appeared focusing on the until now little known non-Western utopias and utopianism.1 Utopia and Modernity in China is a most (...) welcome addition, offering a highly informative survey of Chinese utopias and utopianism combined with an insightful discussion of their formative role in the making of modern China. The book consists of seven chapters introducing different aspects of the opposition of utopia and modernity as exemplified by various cultural productions and their impact on the social and political life of the country. Its publication has acquired a special relevance today not only due to China’s increasingly major role in the contemporary world, but also in connection with its official support of the [End Page 143] Russian invasion of Ukraine, contradicting its repeatedly declared adherence to the principles of international law and the ideals of national sovereignty, noninterference, and harmony in international affairs.Although the term utopia appeared in Chinese discourse only at the end of the nineteenth century, the idea of a radically better society has always existed in China, assuming different forms and shapes. The contributors to the volume trace the functioning of the broadly conceived phenomenon of utopian thinking in various domains of Chinese cultural, social, and political life, paying special attention to literary and cinematic works. The declared aims of the book are not only cognitive but also pragmatic as the editors believe that recent Chinese history involving “fundamental conflict of values,” the country’s experiences with economic systems that fail to supply the needs of the population, and the emergence of a society based on inequality, can be seen as highly relevant in the Western context also, to the extent that—as the editors convincingly argue—it “can provide English-language readers with a perspective useful for making sense of their own condition” (2).The editors see the opposition of utopia and modernity as less significant in the Western context than in China, where modernity became essential for preserving the integrity of the state torn by the conflict between the traditional values of nonconfrontation and continuity and the urgent need for significant change. Unlike in the West, where the dominant view of modernity was largely influenced by the Platonic model of the society in which the class of rulers was protected by the military class controlling the rest of the population, the Confucian model of social relations prevalent in China was based—at least in theory—on the principle of harmony rather than force. Other factors defining the Chinese variety of utopianism were Taoism, emphasizing the importance of nature and “The Way,” and Buddhism, advocating the limitation of needs and control of desires. The editors see this as “the reverse of the West’s view: for China, utopia (in the aspect of harmony) is the expectation, the desired normal, while modernity is the disrupter” (4) which is responsible for the predominance of the nostalgic utopia looking backwards to the idealized harmony of the past. The revolutions taking place in China in the twentieth century led to the decline of traditional ideals and brought with them experiments with the implementation of various Western ideologies, ranging from liberalism and democracy to socialism and communism. As a result, there are three main tendencies in the value system of contemporary China: orthodox communism, market-based liberalism, and [End Page 144] values derived from traditional Chinese culture. Nevertheless, the state continues to be generally seen in Confucian terms as an extension of the family based on moral authority rather than as “necessary evil.”The first chapter, “The Lure of Utopia: Reinterpreting Liang Qichao’s Xinmin Shuo, 1902–1906,” proposes a new perspective on the ideas of Liang Qichao, a highly influential early twentieth-century political activist, journalist, and intellectual, by focusing on the ways in which he advanced a utopian vision of the West as a radical alternative to the traditional Chinese social views. Liang... (shrink)

The paper explores the fundamental thoughts of ancient India, specifically Vedic and Upanishadic ideologies, which believed that man has no authority to dominate the Earth at the expense of his/her benefits. Each and every one ought to protect, preserve, take care and show genuine concern for the Earth to whom he/she has ascribed divine motherhood. We shall also observe that western anthropocentrism is itself facing a great challenge, and as a consequence, a new shade of ethical consciousness coined as „environmental (...) ethics‟ has emerged. Environmental ethics mainly a non–anthropocentric ethics in its approach recognises that nature and her beings should not be exploited and dictated by man, since nature is thought to be an end in itself which should be treated with love, care and respect. One of the major off–shoots of this new shade of non–anthropocentric ecological ethics is deep–ecology which has unlike anthropocentric attitude, of the mainstream–European tradition ascribed intrinsic value to nature. Finally, the paper will try to arrive at a conclusion by making a critical yet comparative analysis, between the basic and positive observations of the Indian classical thought as well as central doctrines of deep ecology of Western environmental thought by relating both of them. Such an attempt intends to relate both of them by pointing out striking similarities between them, in spite of the difference in time and cultural milieu in which they emerged. (shrink)

How did an ancient Indian spiritual discipline turn into a £20 billion-a-year mainstay of the global wellness industry? What happened along yoga's winding path from the caves and forests of the sages to the gyms, hospitals and village halls of the modern West? This comprehensive history sets yoga in its global cultural context for the first time. It leads us on a fascinating journey across the world, from arcane religious rituals and medieval body-magic, through muscular Christianity and the (...) British Raj, to the Indian nationalist movement and the arrival of yoga in the twentieth-century West. We discover how the practice reached its present-day ubiquity and how it became embedded in powerful social currents shaping the world's future, such as feminism, digital media, celebrity culture, the stress pandemic and the quest for an authentic identity in the face of unprecedented change. Shearer's revealing history boasts a colorful cast of characters past and present, who tell an engaging tale of scholars and scandal, science and spirit, wisdom and waywardness. This is the untold story of yoga, warts and all. (shrink)

How can we portray the history of Renaissance knowledge production through the eyes of the students? Their university notebooks contained a variety of works, fragments of them, sentences, or simple words. To date, studies on these materials have only concentrated on a few individual works within the collections, neglecting the strategy by which texts and textual fragments were selected and the logic through which the notebooks were organized. The eight chapters that make up this volume explore students' note-taking practices (...) behind the creation of their notebooks from three different angles. The first considers annotation activities in relation to their study area to answer the question of how university disciplines were able to influence both the content and structure of their notebooks. The volume's second area of research focuses on the student's curiosity and choices by considering them expressions of a self-learning practice not necessarily linked to a discipline of study or instructions from teaching. The last part of the volume moves away from the student's desk to consider instructions on note-taking methods that students could receive from manuals of various kinds. (shrink)

In an exciting study of ideas accompanying the rise of the West, Thomas McCarthy analyzes the ideologies of race and empire that were integral to European-American expansion. He highlights the central role that conceptions of human development played in answering challenges to legitimacy through a hierarchical ordering of difference. Focusing on Kant and natural history in the eighteenth century, Mill and social Darwinism in the nineteenth, and theories of development and modernization in the twentieth, he proposes a critical theory (...) of development which can counter contemporary neoracism and neoimperialism, and can accommodate the multiple modernities now taking shape. Offering an unusual perspective on the past and present of our globalizing world, this book will appeal to scholars and advanced students of philosophy, political theory, the history of ideas, racial and ethnic studies, social theory, and cultural studies. (shrink)

The emphasis that the modernity gives to disengagement and beginning leads one to think that the modernity itself is in fact a culture that initiares crisis. Even if there is no initial crisis, it can be created through the ambivalent nature of modernity. Behind the concept of crisis lies the notion that history is a continuous process or movement that opens the door to nihilistic understanding which stems from the idea of contemporary life and thought alienation through the pessimistic meaning (...) of the word. There is a dialectical relationship between the ideas of modernity and progress, and the decadence, and the main theme of Nietzsche's philosophical career. Since the death of Hegel, who made the idea of crisis plausible, everything is nothing but a counter-movement not only in Germany, but also in Europe. The first of these counter-movements is romanticism with its objection to the mind which is liberated from the bonds of tradition. The main thesis of the present article is, between reactiveness of romanticism -on the surface- and the modernity; from one side romanticism's consuming modernity, which is its mirror image, while at the same time feeding from it and modernity's manipulating the ideas developed against it and monopolizing them thanks to its ambivalent nature. For this purpose, following an an anti-enlightenment thinker Nietzsche's, anti-romantic footsteps which at the same time feeds from the romantic heritage, an attempt will be made to analyze the relationship between modernity and romanticism. Another goal of this article is to allow a comparison of how the intellectual development in the West finds its response on the modernization process of our country by probing how the modernization experience of early period Islamist's who experienced this process in a feeling of "backwardness" and with a wounded consciousness and anxiety has led to a shallow romantic worldview. SummaryRomance and romanticism are the main topics of this article. Romanticism is a period, whereas romance is a spiritual attitude not limited to this period, therefore, even today it’s existence is felt. In other words, it is not specific to the Germans. This term is often used to correspond to certain aspects of European intellectual life in the late eighteenth and early nineteenth centuries, for instance between 1790 and 1850. In its extremely diverse definitions, the most "romantic" definition in our opinion, belongs to Novalis: “I'm romanticizing by giving a high meaning to ordinary things, a mysterious reputation to the ordinary, the honor of the unknown to the known, an infinite look to the finite.” The rejection of existing social reality, the experience of loss, the melancholic longing and the search for loss are the main components of the romantic motive. This study is based on the argument that there is a dialectical relation between romanticism and modernity, which is known as an opposing movement against enlightenment thought. The intellectual feature, which contains the opposite of modernity itself, makes this argument plausible. In addition, the view of modernity as a crisis culture due to the emphasis on disengament and beginnings offers us the possibility to establish a relationship between modernity, which accepts itself as decadence, and romance. Behind the concept of crisis lies the idea that history is a continuous process or movement opening the door to the nihilist understanding in which modern life and thought are alienated in a pessimistic sense. Thus, Allan Megill defines historicism as a prerequisite for nihilism. According to the author, Prophets of Extremity, if the history has no direction to be changed, maintained or lost when wandering in history, it also cannot have a "crisis". The suggestion of "God is dead" is the most concise expression of this crisis. In this crisis state of nihilism, it is a completely forlorn condition of living in the present. Today, which is in the absolute forlorn state; the savior declares his belief that he is devoid of all sorts of features, things that let us reconcile with the current situation of things. In the face of this situation, when people see that the present becomes completely forlorn, they move in two opposite directions with a desire to regenerate culturally: They either have to go back to the past or head for the future. However, every attempt to determine what the future or the past posess will require them to be real, belonging to the present. This will return us to the forlorn state. Nietzsche embraces both opposing sides, but does not attempts choose between them. This is the place where Nietzsche dictates that today is corrupt taking a radical attitude against romanticism fed by the notion of crisis. The fact that modernity has given up its critique of reason, which is revealed by its dialectic, had a great influence on Nietzsche's putting distance between himself and romantics. That is to say, in response to enlightened thought, although romantics speak of unity, apparently, they could not prevent emergence of emotion against mind, local against the universal, individual against social, in other words, the emergence of the second values, which they believed that these were belittled and despised by Enlightenment. Therefore, romantics seem like they could not save themselves from being caught in the web of dialectics in the account they entered that is based on the subject-object distinction in cartesian thought. It is because modernity acts with the consciousness that the life is established on the occurrence and decadence. Based on this, we can say that decadence is inevitable. This decadence (distortion) from the outside may be through movements developed against it, or experienced within itself (even if no one attempts to destroy it). Modernity, with the awareness that it cannot escape from the decadence, wants to arbitrate itself by turning this decadence in its favor by manipulating it. In other words, the modernity dramatizes the feeling of crisis considering itself decadence and the seemingly contradictory ideas of avant-garde and decadence become almost synonymous. It must be the reason why Nietzsche identifies modernity with decadence Modernity manages to put the decadence in its body at the center of attraction by producing self-opposing movements, monopolizing and manipulating. In short, both romanticism and avant-garde movements are the movements that are emerged not against modernity but from itself. Just like an apple worm, they both consume modernity and feed on it. They act as a mirror. Although they seem to criticize, as movements that have emerged from it, they allow the modernity to complete and correct the deficiencies. As a result of this, we can say that romantic critical movements are developed against the world and are shaped by modernity, beginning with the idea of enlightenment, and moved forward in the track of modernity.While romanticism developed in the West as opposed to modernity, in Ottoman-Turkish thought, it was seen as the rhetoric of retardation and regretting of backwardness from civilization. It is inevitable that the experience of modernization in a sense of backwardness, with a wounded consciousness and urgency, will open up space for romance. In our modernization adventure starting with Tanzimat, it is a fact that there has not been a drastic reckoning due to Enlightenment on an intellectual basis, industrialization on an economic basis, programs of revolutionary and nationalist formations on a political basis. Therefore, in Turkish thought, it is not possible to talk about a critical tradition developed against modern paradigm. The status of being audience to what was being experienced in Europe, resulting from superiority was transformed into grudge due to the defeats in the military field. Due to the decadence experienced in the present, inability to find the solution to the problems of its age, melancholic state of mind because of being stuck in the golden age experienced in the past, in the case of a preference, led to a romantic world view because of the appeal of its simplicity to imitate what was once lived in the past. Thus, it is very natural that the direction of Namık Kemal, the cult personality of Islamist-Turkish thought, is towards the past even when talking about progress and civilization. Seeing the 19th century Europe as a re-implementation of ideas and institutions that are actually Islamic, Namık Kemal, in our opinion, showed us a clear example of a typical Islamist romanticism and an example of occidentalist approach regarding that the West learned the civilization from Muslims. In fact, the exact equivalent of this approach displayed in Turkish cogito without even knowing that it is romantic, emerging in the personality of Namık Kemal and in the feeling of backwardness,with a hectic and injured consciousness, is kitschization. So much so that, the state of being kitsch also explains the current situation of Islamic geography which is far from creating a tradition for at least a century, and it clearly tells the usual romantic end. (shrink)

William Molyneux was born in Dublin, studied in Trinity College Dublin, and was a founding member of the Dublin Philosophical Society (DPS), Ireland’s counterpart to the Royal Society in London. He was a central figure in the Irish intellectual milieu during the Early Modern period and – along with George Berkeley and Edmund Burke – is one of the best-known thinkers to have come out of that context and out of Irish thought more generally. In 1688, when Molyneux wrote (...) the letter to Locke in which he posed the now famous question about a man born blind made to see, he was an active member of the DPS and was on familiar terms with several other key figures in Irish philosophy at the time. For the most part, Irish thinkers in the seventeenth and eighteenth centuries answered “no” to Molyneux’s question of whether a blind man made to see could distinguish, by sight alone, between a cube and a sphere. (shrink)

In The Metaphysics of Margaret Cavendish and Anne Conway, Marcy P. Lascano holds up the metaphysical views of two early modern women philosophers alongside one another in order to demonstrate that...

Taking Emerson as his starting point, Cornel West’s basic task in this ambitious enterprise is to chart the emergence, development, decline, and recent resurgence of American pragmatism. John Dewey is the central figure in West’s pantheon of pragmatists, but he treats as well such varied mid-century representatives of the tradition as Sidney Hook, C. Wright Mills, W. E. B. Du Bois, Reinhold Niebuhr, and Lionel Trilling. West’s "genealogy" is, ultimately, a very personal work, for it is (...) imbued throughout with the author’s conviction that a thorough reexamination of American pragmatism may help inspire and instruct contemporary efforts to remake and reform American society and culture. "West... may well be the pre-eminent African American intellectual of our generation."—The Nation "_The American Evasion of Philosophy_ is a highly intelligent and provocative book. Cornel West gives us illuminating readings of the political thought of Emerson and James; provides a penetrating critical assessment of Dewey, his central figure; and offers a brilliant interpretation—appreciative yet far from uncritical—of the contemporary philosopher and neo-pragmatist Richard Rorty.... What shines through, throughout the work, is West's firm commitment to a radical vision of a philosophic discourse as inextricably linked to cultural criticism and political engagement."—Paul S. Boyer, professor emeritus of history, University of Wisconsin–Madison. Wisconsin Project on American Writers Frank Lentricchia, General Editor. (shrink)

Cornel West is one of the nation's premier public intellectuals and one of the great prophetic voices of our era. Whether he is writing a scholarly book or an article for Newsweek, whether he is speaking of Emerson, Gramsci, or Marvin Gaye, his work radiates a passion that reflects the rich traditions he draws on and weaves togetherÑBaptist preaching, American transcendentalism, jazz, radical politics. This anthology reveals the dazzling range of West's work, from his explorations of ”Prophetic Pragmatism” (...) to his philosophizing on hip-hop.The Cornel West Reader traces the development of West's extraordinary career as academic, public intellectual, and activist. In his essays, articles, books, and interviews, West emerges as America's social conscience, urging attention to complicated issues of racial and economic justice, sexuality and gender, history and politics. This collection represents the best work of an always compelling, often controversial, and absolutely essential philosopher of the modern American experience. (shrink)

The Term ‘liberty’ invokes such universal respect that most modern political economists and moralists endeavour to find a conspicuous place for it somewhere in their systems or prescriptions. But in view of the innumerable senses of this term an insistence on some kind of definition prior to any discussion seems to be justified. For our present purposes attention to two particularly conflicting interpretations will be sufficient. These are sometimes called the ‘negative’ and the ‘positive’ notions of Liberty. According to (...) the ‘negative’ notion, my own liberty implies the reduction to a minimum of the deliberate interference of other human beings within the area in which I wish to act. Conversely the absence of liberty, or coercion, is regarded as undesirable because it amounts to the prevention by other persons of my doing what I want. On the other hand, the ‘positive’ sense of the word ‘liberty’ consists in the attainment of self-mastery, or, in other words, the release from the domination of ‘adverse’ influences. This ‘slavery’ from which men ‘liberate’ themselves is variously described to include slavery to ‘nature’, to ‘unbridled passions’, to ‘irrational impulses’, or simply slavery to one's ‘lower nature’. ‘Positive’ liberty is then identified with ‘self-realisation’ or an awakening into a conscious state of rationality. The fact that it is contended that such a state can often be attained only by the interference of other ‘rational’ persons who ‘liberate’ their fellow beings from their ‘irrationality’, brings this interpretation of liberty into open and striking conflict with liberty in the ‘negative’ sense. (shrink)

The use of nonhuman animals as models in research and drug testing is a key route through which contemporary scientific knowledge is certified. Given ethical concerns, regulation of animal research promotes the use of less “sentient” animals. This paper draws on a documentary analysis of legal documents and qualitative interviews with Named Veterinary Surgeons and others at a commercial laboratory in the UK. Its key claim is that the concept of animal sentience is entangled with a particular imaginary of how (...) the general public or wider society views animals. We call this imaginary societal sentience. Against a backdrop of increasing ethnographic work on care encounters in the laboratory, this concept helps to stress the wider context within which such encounters take place. We conclude that societal sentience has potential purchase beyond the animal research field, in helping to highlight the affective dimension of public imaginaries and their ethical consequences. Researching and critiquing societal sentience, we argue, may ultimately have more impact on the fate of humans and nonhumans in the laboratory than focusing wholly on ethics as situated practice. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:A Time of Novelty: Logic, Emotion, and Intellectual Life in Early Modern India, 1500-1700 C.E. by Samuel WrightAnusha Rao (bio)A Time of Novelty: Logic, Emotion, and Intellectual Life in Early Modern India, 1500-1700 C.E. By Samuel Wright. Oxford: Oxford University Press, 2021. Pp. xxi + 278. Paper $99.00, isbn 978-0-197568-16-3Samuel Wright's A Time of Novelty examines the discipline of Nyāya, or Sanskrit logic, between 1500 and (...) 1700 CE and argues that novelty, both as an intellectual and affective category, was the structuring principle through which Nyāya intellectuals built a philosophical community in early modernity. Wright uses a set of essays and commentaries by Nyāya philosophers on a range of topics to reflect on how intellectual life in this period was shaped by critical inquiry, emotion, and manuscript culture.The book studies a very fruitful, if contentious, period within the history of Sanskrit intellectual disciplines. Sheldon Pollock's "Sanskrit Knowledge Systems on the Eve of Colonialism" (SKSEC project) was the first to draw attention to this period as early modernity in India. Pollock has pointed to both parallels with and differences from modernity in Europe. Since then, scholarly attention has been directed to how periodizing techniques were used by Nyāya intellectuals, and to the relationship that these "new" Nyāya intellectuals had with the tradition. While Wright is in general agreement with the aims of the SKSEC project, he argues against focusing exclusively on intellectual historical change without understanding the values and sentiments that underwrite intellection. For this reason, the book undertakes the challenging task of linking a set of understudied Nyāya arguments with philosophy of emotions to understand affective novelty. This offers interesting insights into the emotional concerns behind Nyāya intellection in a way that earlier scholarship has been unable to, but it has the disadvantage of imposing frameworks alien to Nyāya philosophers onto their arguments--such as Wright's arguments about how space is produced in chapter 3.The book is organized into six chapters, each of which deals with an important topic within Nyāya arguments in early modern India. While the first four chapters, titled "Doubt," "Objectivity," "Happiness," and "Dying," directly deal with these contentious issues and debates around them by Nyāya thinkers, in the last two chapters, "Space" and "Time," Wright does not take up specific arguments from primary texts, but focuses on how we can best understand the space that Nyāya intellectuals inhabited and how novelty can be conceptualised in time. [End Page 1]In the first chapter on doubt, Wright zooms in on arguments about how doubting cognitions emerge, focusing particularly on Raghunātha Śiromaṇi and how commentators present his novel position on the issue. Earlier Nyāya intellectuals argued that speech and other indirect forms of perception could not generate doubting cognitions. Instead, they advanced a theory of apperceptive doubt, where doubt arises in a subsequent, remembering cognition. Raghunātha, on the other hand, argues that doubting cognitions can arise directly from speech, and he substantially changes the definition of doubt, a change which is noted and carefully explained by his commentators. Beginning with the theory of doubt allows Wright to then examine how the new definition of doubt leads to structural changes in the crafting of Nyāya debates, particularly in genres such as the short essay (vāda), where the topic of contention is stated in the newly developed format. Wright also links this debate with the notion of trust. Careful attention to how the debate is framed by commentators also underscores the emotional underpinnings of the argument--the "old" view is not to be trusted, since it does not stand up to reasoning (p. 60). Doubting cognitions are not ignored in Nyāya, but become the beginning point of debates and discussions, demonstrating that Nyāya philosophers in early modern India were fashioning a community that engaged peers through new ways of understanding and caring about critical inquiry.The second chapter focuses on arguments around objectivity and deals at greater length with the periodizing techniques used by Nyāya thinkers in the early modern period. This... (shrink)

In her last known piece of work Lady Mary Shepherd’s Metaphysics (1832), Mary Shepherd writes that “mind, may inhere in definite portions of matter […] or of infinite space” (LMSM 699). Shepherd thus suggests that a mind – a “capacity for sensation in general” (e.g., EPEU 16) – may have a spatial location. This is prima facie surprising given that she is committed to the view that the mind is unextended. In this paper, we argue that Shepherd can consistently honor (...) both of these commitments. We argue, first, that even though finite minds, due to their unextendedness cannot, to use Shepherd’s term, ‘occupy’ space as material bodies do, such minds can nonetheless be said to have a spatial location in virtue of what we call their presence, or what Shepherd calls ‘inherence’, in a material body. Second, we argue that, in a similar way, the divine mind is present throughout the whole of space and is thus omnipresent. We then argue that, in contrast to finite minds, the divine mind does not require a body to be present in space. Rather, we contend, God’s omnipresence might be best understood in a ‘holenmerist’ sense, where the divine mind is wholly present in every part of creation. (shrink)

From one of the most influential scientists of our time, a dazzling exploration of the hidden laws that govern the life cycle of everything from plants and animals to the cities we live in. The former head of the Sante Fe Institute, visionary physicist Geoffrey West is a pioneer in the field of complexity science, the science of emergent systems and networks. The term "complexity" can be misleading, however, because what makes West's discoveries so beautiful is that he (...) has found an underlying simplicity that unites the seemingly complex and diverse phenomena of living systems, including our bodies, our cities and our businesses. Fascinated by issues of aging and mortality, West applied the rigor of a physicist to the biological question of why we live as long as we do and no longer. The result was astonishing, and changed science, creating a new understanding of energy use and metabolism: West found that despite the riotous diversity in the sizes of mammals, they are all, to a large degree, scaled versions of each other. If you know the size of a mammal, you can use scaling laws to learn everything from how much food it eats per day, what its heart-rate is, how long it will take to mature, its lifespan, and so on. Furthermore, the efficiency of the mammal's circulatory systems scales up precisely based on weight: if you compare a mouse, a human and an elephant on a logarithmic graph, you find with every doubling of average weight, a species gets 25% more efficient--and lives 25% longer. This speaks to everything from how long we can expect to live to how many hours of sleep we need. Fundamentally, he has proven, the issue has to do with the fractal geometry of the networks that supply energy and remove waste from the organism's body. (shrink)

Alasdair MacIntyre’s After Virtue presented a reinterpretation of Aristotelian virtue ethics that is contrasted with the emotivism of modern moral discourse, and provides a moral scheme that can enable a rediscovery and reimagination of a more coherent morality. Since After Virtue’s publication, this scheme has been applied to a variety of activities and occupations, and has been influential in the development of research in accounting ethics. Through a ‘close’ reading of Chaps. 14 and 15 of AV, this paper considers (...) and applies the key concepts of practices, institutions, internal and external goods, the narrative unity of a human life and tradition, and the virtues associated with these concepts. It contributes, firstly, by providing a more accurate and comprehensive application of MacIntyre’s scheme to accounting than that available in the existing literature. Secondly, it identifies areas in which MacIntyre’s scheme supports the existing approach to professional accounting ethics as articulated by the various International Federation of Accountants pronouncements as well as areas in which it provides a critique and challenge to this approach. The application ultimately provides an alternative philosophical perspective through which accounting can be examined and further research into accounting ethics pursued. (shrink)

Philosophers, novelists, and intercultural comparisons : Heidegger, Kundera, and Dickens /​ Richard Rorty Lifeworlds, modernity, and philosophical praxis : race, ethnicity, and critical social theory /​ Lucius Outlaw Modern China and the postmodern West /​ David L. Hall From Marxism to post-Marxism /​ Svetozar Stojanović Incommensurability and otherness revisited /​ Richard J. Bernstein Incommensurability, truth, and the conversation between Confucians and Aritotelians about the virtues /​ Alasdair MacIntyre The commensurability of Indian epistemological theories /​ Karl H. Potter Pluralism, (...) relativism, and interaction between cultures /​ Bimal K. Matilal The problem of relativism /​ Jiang Tianji. Between relativism and fundamentalism : hermeneutics as Europe’s mainstream political and moral tradition /​ Ferenc Feher Conceptual schemes and linguistic relativism in relation to Chinese /​ A.C. Graham The origins of the question : four traditional Japanese philosophies of language /​ Thomas P. Kasulis Meaning as imaging : Prolegomena to a Confucian epistemelogy /​ Roger T. Ames On the dual nature of traditional Chinese thought and its modernization /​ Li Zhilin A planetary macroethics for humankind : the need, the apparent difficulty, and the eventual possibility /​ Karl-Otto Apel Reasonable challenges and preconditions of adjudication /​ Antonio S. Cua The French Revolution and the Holocaust : can ethics be ahistorical? /​ Hilary Putnam Tradition and moral progress /​ Joel J. Kupperman The shape of artistic pasts, East and West /​ Arthur C. Danto. Surrealistic distortion of landscape and the reason of the milieu /​ Megumi Sakabe Why art changes /​ Richard Wollheim The transcendental in a comparative context /​ Frederick J. Streng Reflections on religious pluralism in the Indian context /​ Margaret Chatterjee Three enduring achievements of Islamic philosophy /​ Lenn E. Goodman Two dimensions of religion : reflections based on Indian spiritual experience and philosophical traditions /​ G.C. Pande Between nationalism and nomadism : wondering about the languages of philosophy /​ Graham Parkes The discourse of cultural authenticity : Islamist revivalism and enlightenment universalism /​ Aziz Al-Azmeh Traditional political values and ideas : an examination of their relevance to developments in contemporary African political order /​ Kwame Gyekye On the interpretation of traditional cultures /​ Maria L. Herrera. The concept of progress and cultural identity /​ Roop Rekha Verma Moses, Hsüan-tsang, and history /​ Agnes Heller Secularism : sacred and profane /​ Daya Krishna Scientific progress and content loss /​ Larry Laudan A dialectical view of scientific rationality and progress /​ Marcello Pera Scientific progress reconsidered /​ Ilkka Niiniluoto Does progress in science lead to truth? /​ Lorenz Krüger. (shrink)

Darwin proposed that evolutionary novelties are environmentally induced in organisms “constitutionally” sensitive to environmental change, with selection effective owing to the inheritance of constitutional responses. A molecular theory of inheritance, pangenesis , explained the cross‐generational transmission of environmentally induced traits, as required for evolution by natural selection. The twentieth‐century evolutionary synthesis featured mutation as the source of novelty, neglecting the role of environmental induction. But current knowledge of environmentally sensitive gene expression, combined with the idea of genetic accommodation of mutationally (...) and environmentally induced change, supports a revival of Darwin's original theory that is consistent with modern molecular and population genetics. †To contact the author, please write to: Smithsonian Tropical Research Institute, c/o Escuela de Biología, Universidad de Costa Rica, Costa Rica; e‐mail: [email protected]. (shrink)

The purpose of this paper is to present the results of a natural experiment involving academic cheating by university students. We explore the relationship of moral judgment to actual behavior, as well as the relationship between the honesty of students self-reports and the extent of cheating. We were able to determine the extent to which students actually cheated on the take-home portion of an accounting exam. The take-home problem was not assigned with the intent of inducing cheating among students. However, (...) the high rate of observed cheating prompted the instructor to return to class and ask the students to provide information on their motivation. The students' responses are the data analyzed in this natural experiment. We found that in a simple regression the relationship between moral judgment scores and cheating behavior was insignificant. However, when we tested whether including Utilizer scores affected the relationship of cheating and moral judgment we found that Utilizer affected the relationship significantly. Finally, we found that moral judgment and honesty were not related, but higher levels of cheating behavior related to less honesty. (shrink)

This paper contributes to a growing body of literature focusing on Anton Wilhelm Amo’s account of the mind-body relation. The first aim of this paper is to provide an overview of that literature, bringing together several interpretations of Amo’s account of the mind-body relation and providing a comprehensive overview of where the debate stands so far. Doing so reveals that commentary is split between those who take Amo to adopt a Leibnizian account of pre-established harmony between mind and body (Smith (...) 2015, Emma-Adamah 2015) and those who argue that Amo adopts a theory of occasional causation (Meyns 2019, Walsh 2019). Both views deny that the body is the efficient cause of the mind’s ideas but while the Leibnizian account holds that ideas exist innately in the mind, the occasional causation account maintains that the body is their occasional cause. That is, on this reading of Amo, sensations in the body are the ‘occasion’ on which the mind efficiently causes its own ideas. The second aim of this paper – which promises to take this interpretative debate in a new direction – is to demonstrate that we should in fact attribute to Amo a specific version of occasional causation known as 'concurrentism'. Concurrentism is the view that, while the mind does efficiently cause its own ideas, it can only do so with the assistance (or ‘concurrence’) of God. In other words, on this view, God makes possible the efficient causal activity of the human mind in generating ideas, in response to ‘occasions’ in the body. (shrink)

John Stuart Mill was the leading British philosopher of the nineteenth century and his famous essay Utilitarianism is the most influential statement of the philosophy of utilitarianism: that actions, laws, policies and institutions are to be evaluated by their utility or contribution to good or bad consequences. Henry West has written the most up-to-date and user-friendly introduction to utilitarianism available. The book serves as both a commentary to and interpretation of the text. It also defends Mill against his critics. (...) An appendix reviews in detail the structure and arguments of Utilitarianism. This book is primarily intended as a textbook for students in philosophy assigned to read Utilitarianism but it should also prove helpful to students and professionals in other fields such as political science, history and economics. (shrink)

This book provides a clear, concise and readable introduction to philosophy in the continental tradition. It is a wide-ranging and reliable guide to the work of such major figures as Habermas, Foucault, Derrida, Heidegger, Sartre and Nietzsche. At the same time, it situates their thought within a coherent overall account of the development of continental philosophy since the Enlightenment. Individual chapters consider the character of modernity, the Enlightenment and its continental critics; the ideas of Marxism, the Frankfurt School and Habermas; (...) hermeneutics and phenomenology; existentialism; structuralism and post-structuralism; and postmodernism. In addition to the thinkers already mentioned, there is extended discussion of the ideas of Kant, Hegel, Dilthey, Husserl, Gadamer, Kierkegaard, De Beauvoir and Lyotard. An Introduction to Continental Philosophy is an invaluable introductory text for courses on continental philosophy as well as courses dealing with major figures or influential approaches within that tradition. It will also be most helpful to students and academics from the many disciplines which have been significantly influenced by continental philosophy in recent years, including politics, sociology, anthropology, psychology, theology, literature and cultural studies. (shrink)

‘British Empiricism’ is a name traditionally used to pick out a group of eighteenth-century thinkers who prioritised knowledge via the senses over reason or the intellect and who denied the existence of innate ideas. The name includes most notably John Locke, George Berkeley, and David Hume. The counterpart to British Empiricism is traditionally considered to be Continental Rationalism that was advocated by Descartes, Spinoza, and Leibniz, all of whom lived in Continental Europe beyond the British Isles and all embraced innate (...) ideas. This article characterizes empiricists more broadly as those thinkers who accept Locke’s Axiom that there is no idea in the mind that cannot be traced back to some particular experience. It includes British-Irish Philosophy from the seventeenth, eighteenth, and nineteenth century. As well as exploring the traditional connections among empiricism and metaphysics and epistemology, it examines how British empiricists dealt with issues in moral philosophy and the existence and nature of God. The article identifies some challenges to the standard understanding of British Empiricism by including early modern thinkers from typically marginalised groups, especially women. Finally, in showing that there is nothing uniquely British about being an empiricist, it examines a particular case study of the eighteenth-century philosopher Anton Wilhelm Amo, the first African to receive a doctorate in Europe. (shrink)

Dans cette enquête, j’affirme que les signes occupent une place centrale dans la cosmologie de Peirce, et que le fait de soutenir de nouvelles propositions à travers le dialogue a le pouvoir de favoriser l’unité nécessaire pour souder les membres de son continuum. Le dialogue tel que conçu par Peirce devient le moyen de souder chaque membre du continuum. Le principal moteur dans la réalisation de cette «soudure», selon Peirce, est le hasard/l’habitude dans l’utilisation des signes elle-même. Bien que la (...) place du soi, conçu comme une expression de toutes les composantes du monde physique, sera considérée, je m’intéresserai principalement aux changements logiques constatés par le passage du dialogue inter-actionnel au dialogue intra-actionnel. (shrink)

Despite great advances in understanding genetic mechanisms, there still exists a bias toward equating genes with innate modules that determine important developmental events. But genes are equally relevant to understanding developmental plasticity shaped by ecological events. In other words, the term 'genetic inheritance' does not specify ontogenetic mechanisms. Here we present a case history of a species assumed to be under the control of prespecified genetic wiring to direct critical behavioral events such as communication and mating. We show, however, that (...) exogenetic processes stemming from the species's ontogenetic niche provide an alternative view of the flexibility of development especially with respect to behavioral performance. (shrink)

This paper investigates how ethics is incorporated in the qualification process for prospective professional accountants across Australia and New Zealand. It does so by examining the structure of these qualification processes and by analysing the learning objectives and summarised content for ethics courses that prospective accountants take either at university or through the post-degree programs provided by CPA Australia and Chartered Accountants Australia and New Zealand. We do this to understand how the ‘sandwich’ approach to teaching ethics :77–92, 1993) is (...) implemented. This approach advocates a standalone ethics course, followed by ethical cases that are integrated across accounting courses, and subsequently a capstone course that combines ethics and professionalism. We test the extent to which this approach is adopted and examine how its application relates to the components of moral behaviour. The results provide three significant contributions. The first is that the ‘sandwich’ approach is not in place for most prospective accountants as only a minority of programs include a mandatory course with a substantial ethics component, and this is more likely in undergraduate rather than postgraduate programs. The second contribution is that although moral sensitivity and moral judgement are widely considered, little attention is given to issues of moral motivation and moral character. We suggest that change is unlikely without explicit ethical education requirements from the professional accounting bodies. The paper also makes a final contribution by proposing a more nuanced typology characterising the degree to which ethics is incorporated in particular courses. (shrink)

Let us take, as a starting assumption, the Benthamic understanding of the point of law: We should make laws that will increase the overall happiness of the people whose lives are affected by them. But how should we go about doing that? And more particularly, what role, if any, should our held desires play in the task of ascertaining the content of our happiness? And when, if ever, should we defer to the desires of the affected masses, and when should (...) we not, in determining what will or will not promote happiness? The classical, or “hedonic,” utilitarians of the eighteenth and nineteenth centuries suggested a number of answers to these related questions, of which I will mention two. (shrink)

It is generally accepted that the Homeric Hymn to Apollo was not conceived as a single poem but is a combination of two: a Delian hymn, D, performed at Delos and concerned with the god's birth there, and a Pythian hymn, P, concerned with his arrival and establishment at Delphi. What above all compels us to make a dichotomy is not the change of scene in itself, but the way D ends. The poet returns from the past to the present, (...) and takes leave of his audience; farewell, he says, and remember me ever after. He is quite clearly finishing. Whereupon there is an abrupt and unsatisfactory transition to P. (shrink)

Is it possible to compose a history of images? It is obvious that history can be composed only from that which is intrinsically historical; history has an order of its own because it interprets and clarifies an order which already exists in the facts. But is there an order in the birth, multiplication, combination, dissolution and re-synthesis of images? Mannerism had discredited or demystified form with its pretense of reproducing an order which does not exist in reality. But is the (...) world of existence, like the world of images, chaos or cosmos? Erwin Panofsky's1 great merit consists in having understood that, in spite of its confused appearance, the world of images is an ordered world and that it is possible to do the history of art as the history of images. In order to do this, he had to begin, as indeed he did, with the demonstration that classical art, in spite of the deep-rooted theoretical certitude, is also an art of the image; its forms are nothing if not images to which one tries to attribute the consistency of concepts, with the sole result of the demonstrating that even concepts are images and that the intellect is still another sector or segment of the image. · 1. See, e.g., Erwin Panofsky, Meaning in the Visual Art: Papers in and on Art History ; Studies in Iconology: Humanistic Themes in the Art of the Renaissance ; Problems in Titian, Mostly Iconographic ; Idea: Ein Beitrag zur Begriffsgeshicte der älteren Kunsttheorie [Idea: a concept in art theory, trans. Joseph J. S. Peake ]. Giulio Carlo Argan, who has seriously influenced the course of art history and criticism in postwar Italy, is professor of modern art at the University of Rome. He has written on Fra Angelico, Botticelli, Borromini, Brunelleschi, and Gropius and three volumes of critical essays on modern art. His Skira volume on Baroque art, Europe of the Capitals, is his only major work published in English. "Ideology and Iconology" originally appeared in Italian in the journal Storia dell'arte, which he edits, and in Psicon. Rebecca West, translator of this article and assistant professor of Romance Languages and Literatures at the University of Chicago, presently is collaborating on a translation of Dario Fo's theater. She has translated "Narrative Structures and Literary History" by Cesare Segre, for the Winter 1976 issue of Critical Inquiry. (shrink)

The objective in this paper is to demonstrate the indispensability of Peirce’s double consciousness to foster abductive reasoning, so that internal/external dialogue inform the worthiness of hunches. These forms of dialogue establish a mental give-and-take forum in which novel meanings/effects are particularly highlighted and noticed. Such attentional shifts are compelled by surprising states of affairs within the beholder’s internal, interpretive competencies, or from external factors (pictures, gestural or linguistic performatives). The dialogic nature of these signs pre-forms operations not possible non-dialogically; (...) they command, interrogate, or suggest alterations to established conduct/beliefs in contexts in which propositional/argumentative conflicts are obviated. This inquiry proposes experimental methodologies to measure when double consciousness (via private/inner speech) mediates hypothesis-making. Vygotsky’s conflict of motive at four distinct developmental stages constitutes the foundation for the proposed experiments. Designs draw upon Vygotsky’s ‘double stimulation’ paradigms that force decision-making processes when conflicts of motive surface. Paradigms include forced imitation of one model while ignoring another (imitating bear, not dragon), and altering a visual array to depict logical sequencing accurately (the “Cycles Test”; “The Odd One Out”). These conflicts require children to change their conduct/beliefs to accommodate to atypical states of affairs. (shrink)

'The sheer range of West's interests and insights is staggering and exemplary: he appears equally comfortable talking about literature, ethics, art, jurisprudence, religion, and popular-cultural forms.' - Artforum Keeping Faithis a rich, moving and deeply personal collection of essays from one of the leading African American intellectuals of our age. Drawing upon the traditions of Western philosophy and modernity, Cornel West critiques structures of power and oppression as they operate within American society and provides a way of thinking (...) about human dignity and difference afresh. Impressive in its scope, West confidently and deftly explores the politics and philosophy of America, the role of the black intellectual, legal theory and the future of liberal thought, and the fate of African Americans. A celebration of the extraordinary lives of ordinary Americans, Keeping Faithis a petition to hope and a call to faith in the redemptive power of the human spirit. (shrink)

It is widely believed that there is more freedom of speech in America today than there was at the time of the founding. Indeed, this view is shared by liberal commentators, as one would expect, as well as by leading conservatives, which is more surprising. “The body of law presently defining First Amendment liberties,” writes liberal law professor Archibald Cox, grew out of a “continual expansion of individual freedom of expression.” Conservative constitutional scholar Walter Berns agrees: “Legally we enjoy a (...) greater liberty [of speech] than ever before in our history.” This shared assessment is correct—from the point of view of the political theory of today's liberalism—but it is incorrect from the point of view of the political theory of the American founding. (shrink)

In this paper I look at a specific Hebrew religious term, Tikkun Olam, to examine the manner in which it signifies differently in two specific cases. While we understand that meaning is carried in both denotation and connotation, and while a genealogy of meaning is often useful to understand the manner in which meaning has changed across time, this paper recounts the manner in which a single word may signify differently synchronically, at a single point in history.

It is generally accepted that the Homeric Hymn to Apollo was not conceived as a single poem but is a combination of two: a Delian hymn, D, performed at Delos and concerned with the god's birth there, and a Pythian hymn, P, concerned with his arrival and establishment at Delphi. What above all compels us to make a dichotomy is not the change of scene in itself, but the way D ends. The poet returns from the past to the present, (...) and takes leave of his audience; farewell, he says, and remember me ever after. He is quite clearly finishing. Whereupon there is an abrupt and unsatisfactory transition to P. (shrink)

Didymus, in modern works of reference, gets rather a good press. It is conceded on all sides that he was not an original researcher and that his remarks often betray a certain want of common sense. But the general estimate is favourable: more recent works do not substantially dissent from Sandys’ verdict : ‘The age of creative and original scholars was past and the best service that remained to be rendered was the careful preservation of the varied stores of (...) ancient learning; and this service was faithfully and industriously rendered by Didymus.’ His industry is, of course, beyond question. But it is perhaps surprising that his reputation for accuracy did not drop sharply with the publication of the Berlin papyrus of the,the defects of which cast grave doubt on his reliability and general competence. (shrink)