Recent encounters with structuralist and poststructuralist critical theory, linguistics, and cognitive sciences have brought the theory and analysis of music into the orbit of important developments in present-day intellectual history. Without seeking to impose an explicit redefinition of either theory or analysis, this book explores the limits of both. Essays on decidability, ambiguity, metaphor, music as text, and music analysis as cognitive theory are complemented by studies of works by Debussy, Schoenberg, Birtwistle and Boulez.
Graham N. Stanton, University of Cambridge ?Anthony Thiselton is one of our leading theologians, equally at home in both New Testament studies and in philosophical and theological hermeneutics, and a collection of this major articles will ...
A discussion on antiquity with Anthony A. Long, one of the most distinguished scholars in the field of ancient philosophy, would be engaging in any case. All the more so, since his two recently published works, Greek Models of Mind and Self and How to be Free: An Ancient Guide to the Stoic Life, provide the opportunity to revisit key issues of ancient philosophy. The former is a lively and challenging work that starts with the Homeric notions of selfhood, (...) and leads the reader all the way through classical and Hellenistic philosophical psychology; the latter is a profound analysis of the Stoic ethics that focuses in particular on its foundation and principles, followed by Long’s re-worked translation of Epictetus’ Encheiridion and carefully selected parts of his Discourses. Anthony Long kindly accepted the invitation to discuss several issues that are in the core of scholarly concern, sharing interpretations and thoughts that originate from his long acquaintance with the ancient literary tradition. (shrink)
[Richard Glauser] Shaftesbury's theory of aesthetic experience is based on his conception of a natural disposition to apprehend beauty, a real 'form' of things. I examine the implications of the disposition's naturalness. I argue that the disposition is not an extra faculty or a sixth sense, and attempt to situate Shaftesbury's position on this issue between those of Locke and Hutcheson. I argue that the natural disposition is to be perfected in many different ways in order to be exercised in (...) the perception of the different degrees of beauty within Shaftesbury's hierarchy. This leads to the conclusion that the exercise of the disposition depends, from case to case, on many different cognitive and affective conditions, that are realised by the collaborative functionings of our ordinary faculties. Essential to Shaftesbury's conception of aesthetic experience is a disinterested, contemplative love, that causes (or contains) what we may call a 'disinterested pleasure', but also an interested pleasure. I argue that, within any given aesthetic experience, the role of the disinterested pleasure is secondary to that of the disinterested love. However, an important function of the disinterested pleasure is that, in combination with the interested pleasure, it leads one to aspire to pass from the aesthetic experience of lower degrees of beauty to the experience of higher ones in the hierarchy. /// [Anthony Savile] (1) If Shaftesbury is to be seen as the doyen of modern aesthetics, his most valuable legacy to us may not so much be his viewing aesthetic response as a sui generis disinterested delight as his insistence on its turning 'wholly on [experience of] what is exterior and foreign to ourselves'. Not that we cannot experience ourselves, or what is our own, as a source of such admiration. Rather our responses, favourable or no, are improperly grounded in any essentially reflexive, or first-personal, ways of taking what engages us. The suggestion is tested against the case of Narcissus. (2) Glauser interestingly emphasizes Shaftesbury's neo-Platonic conception of a hierarchy of aesthetic experience that culminates in the joyful contemplation of God. That hierarchy must be something that is less unitary and systematic than Shaftesbury himself had supposed, even when his emphasis on the tie between aesthetic pleasure and contemplative experience is allowed to extend beyond perception and to encompass episodes of thought itself. (shrink)
Situating the subject -- Hermeneutics and spech-act theory -- Hermeneutics, semantics, and conceptual grammar -- Lexicography, exegesis, and reception history -- Parables, narrative-worlds, and reader-response theories -- Philosophy, language, theology, and postermodernity -- Hermeneutics, history, and theology.
The following interview of Mark William Westmoreland with Anthony Paul Smith–well-known scholar and translator of François Laruelle –considers both implications and extensions of Laruelle's non-philosophy for contemporary thought. Smith has helped bring about a surge of interest in Laruelle due to his many translations of his texts as well as being the author or co-editor of several books on Laruelle. Discussed are in particular the difficulties and joys of translating and the usefulness of Laruelle's thought for Smith's own work, (...) especially in environmental and animal studies. Also considered are some themes of non-philosophy, the adaptability of Laruelle's thought for various disciplines, as well as new paths for Laruelle studies –new, unforeseen landscapes and uses of non-philosophy –that explore social phenomena such as race, racism, sexism, victim a.o. (shrink)
J. Anthony Blair is a prominent international figure in argumentation studies. He is among the originators of informal logic, an author of textbooks on the informal logic approach to argument analysis and evaluation and on critical thinking, and a founder and editor of the journal Informal Logic. Blair is widely recognized among the leaders in the field for contributing formative ideas to the argumentation literature of the last few decades. This selection of key works provides insights into the history (...) of the field of argumentation theory and various related disciplines. It illuminates the central debates and presents core ideas in four main areas: Critical Thinking, Informal Logic, Argument Theory and Logic, Dialectic and Rhetoric. (shrink)
An important work in the debate between materialists and dualists, the public correspondence between Anthony Collins and Samuel Clarke provided the framework for arguments over consciousness and personal identity in eighteenth-century Britain. In Clarke's view, mind and consciousness are so unified that they cannot be compounded into wholes or divided into parts, so mind and consciousness must be distinct from matter. Collins, by contrast, was a perceptive advocate of a materialist account of mind, who defended the possibility that thinking (...) and consciousness are emergent properties of the brain. Appendices include philosophical writings that influenced, and responded to, the correspondence. (shrink)
Introduction Although Anthony Giddens describes his approach as “social” rather than “critical” theory, and although there is little obvious Frankfurt School influence in his writing, he believes “social theory is inevitably critical theory.”1 While he might aim at such a critical position, it is far from obvious that he succeeds. On the contrary, his later writings have become an apology for the status quo.2 Failing to consider his prejudices, perhaps because he thinks critique is inevitable, Giddens has increasingly vindicated (...) predominant relations of domination. He celebrates the rise of post-traditional individuals, who have the freedom of choice to create and…. (shrink)
Can we deploy creative practices to critically address the fatal interlocking of global surveillance technologies, neo-colonial expansionism, environmental degradation and the lethal threat of drone warfare? Throughout the following conversation, Shona Illingworth and Anthony Downey examine these and other questions in relation to the recent publication of Topologies of Air (Sternberg Press and The Power Plant, 2022). Edited by Downey, the book includes discussion and documentation of two major bodies of work by Illingworth, including Topologies of Air (2021) and (...) Lesions in the Landscape (2015), alongside an extended series of essays that analyse the psychological and environmental impact of military, industrial and corporate transformations of airspace and outer space. Employing interdisciplinary research and collaborative processes, Illingworth’s practice, as detailed in the discussion below, uses creative methodologies to visualize and interrogate this proliferating exploitation of airspace. The conversation between Illingworth and Downey also outlines the work of the Airspace Tribunal, an ongoing series of public hearings that brings together diverse disciplines, methodologies, knowledge and lived experiences to propose a new human right that will counter the colonization of the sky and, in time, protect individuals, communities and ecologies from ever-increasing threats from above. (shrink)
First published in 1973, Sir Anthony Kenny 's classic introduction to Wittgenstein was widely praised for offering a lucid and historically informed account of the philosopher 's core concerns.Kenny 's study is also remarkable for demonstrating the continuity between Wittgenstein 's early and late writings. Focusing on Wittgenstein 's philosophy of mind and language, Kenny closely examines the works of the middle years. He exposes apparent conflicts and then goes on to reconcile them, providing a persuasive argument for the (...) unity of Wittgenstein 's thought.This revised edition includes an extensive new introduction in which Kenny outlines developments in Wittgenstein scholarship since the book was first published and assesses Wittgenstein 's influence in the latter part of the twentieth century. (shrink)
While philosophers of mind have been arguing over the status of mental representations in cognitive science, cognitive scientists have been quietly engaged in studying perception, action, and cognition without explaining them in terms of mental representation. In this book, Anthony Chemero describes this nonrepresentational approach, puts it in historical and conceptual context, and applies it to traditional problems in the philosophy of mind. Radical embodied cognitive science is a direct descendant of the American naturalist psychology of William James and (...) John Dewey, and follows them in viewing perception and cognition to be understandable only in terms of action in the environment. Chemero argues that cognition should be described in terms of agent-environment dynamics rather than in terms of computation and representation. After outlining this orientation to cognition, Chemero proposes a methodology: dynamical systems theory, which would explain things dynamically and without reference to representation. He also advances a background theory: Gibsonian ecological psychology, "shored up" and clarified. Chemero then looks at some traditional philosophical problems through the lens of radical embodied cognitive science and concludes that the comparative ease with which it resolves these problems, combined with its empirical promise, makes this approach to cognitive science a rewarding one. "Jerry Fodor is my favorite philosopher," Chemero writes in his preface, adding, "I think that Jerry Fodor is wrong about nearly everything." With this book, Chemero explains nonrepresentational, dynamical, ecological cognitive science as clearly and as rigorously as Jerry Fodor explained computational cognitive science in his classic work The Language of Thought. (shrink)
I introduce a new version of Moral Error Theory, which I call Type-B Moral Error Theory. According to a Type-B theorist there are no facts of the kind required for there to be morality in stricto sensu, but there can be irreducible ‘normative’ properties which she deems, strictly speaking, to be morally irrelevant. She accepts that there are instrumental all things considered oughts, and categorical pro tanto oughts, but denies that there are categorical all things considered oughts on pain of (...) requiring ‘queer’ facts to obtain. I detail the most central motivation of this version of the theory against its more traditional rival, according to which there are no irreducible normative properties at all. The motivation is that it, unlike its rival, can successfully be defended against the notorious charge of self-defeat. (shrink)
This volume contains 17 articles on various aspects of Islamic thought in the Middle East and in Southeast Asia. The first 9 articles concentrate especially on the Qur’ān and its exegesis, Kalām and Sufism; the second 8 articles deal with Javanese Islam, and with Islam and modernity in Southeast Asia.
In this groundbreaking new work, Anthony Molino has collected in-depth interviews with seven renowned anthropologists and social theorists: MARC AUGE, VINCENT CRAPANZANO, KATHERINE EWING, GANANATH OBEYESEKERE, MICHAEL RUSTIN, KATHLEEN ...
_An intimate, philosophic quest for eternity, amidst the disenchantments and disappointments of our time “Anyone who, in our age of disbelief, longs to believe in God will find Mr. Kronman worth reading.”—Andrew Stark, _Wall Street Journal___ “Aims to persuade America’s ‘relentlessly rational’ elites to acknowledge the existence of ‘divinity.’... Kronman’s ambition is to repair ‘the schism between those for whom religion continues to matter and those who view it with amusement or contempt.’”—Tunku Varadarajan, _Wall Street Journal__ Many people of faith (...) believe the meaning of life depends on our connection to an eternal order of some kind. Atheists deride this belief as a childish superstition. In this wise and profound book, Anthony Kronman offers an alternative to these two entrenched positions, arguing that neither addresses the complexities of the human condition. We can never reach God, as religion promises, but cannot give up the longing to do so either. We are condemned by our nature to set goals we can neither abandon nor fulfill, yet paradoxically are able to approach more closely if we try. The human condition is one of inevitable disappointment tempered by moments of joy. Resolutely humanistic and theologically inspired, this moving book offers a rational path to the love of God amidst the disenchantments of our time. (shrink)
In Beckett and Poststructuralism, Anthony Uhlmann offers a reading of Beckett in relation to recent French philosophy, particularly the work of Foucault, Deleuze and Guattari, Levinas, and Derrida. Uhlmann offers a work of literary criticism that is also a piece of intellectual history, emphasising how Beckett develops a kind of critical thinking which differs from yet is just as powerful as that of philosophers who, along with Beckett, found themselves faced with sets of ethical problems which were thrown into (...) sharp relief in post-war France. Uhlmann explores the links between ethics and physical existence in Beckett, Foucault and Deleuze and Guattari, and between ethics and language in Beckett, Derrida, and Levinas, showing how post-war French philosophy was powerfully affected by Beckett's work. Literature is not reduced to philosophy or vice versa; rather Uhlmann considers how they interrelate and overlap, informing and deforming one another, and how both encounter history. (shrink)
In his Fragments of a Journal, playwright Eugene Ionesco wrote: According to Freud, the three obstacles that prevent us from being are anxiety, pity and aversion. This is the threefold chain that binds us. But our chain is fourfold or even fivefold: hatred or aggressiveness are equal hindrances to freedom. Desire is the most serious obstacle to our deliverance. Freudianism can thus, to some extent, be reconciled with Buddhism... Ionesco goes on to suggest that the ultimate implications of psychoanalysis are (...) not far removed from those of Buddhism. In this book Anthony Molino teases out those implications in a collection of writings on the complex relationship between the two disciplines. (shrink)
Anthony Everett gives a philosophical defence of the common-sense view that there are no such things as fictional people, places, and things. He argues that our talk and thought about such fictional objects takes place within the scope of a pretense, and that we gain little but lose much by accepting fictional realism.