In this powerful volume, 15 leading American philosophers examine and critically reassess Douglass's significance for contemporary social and political thought. Philosophically, Douglass's work sought to establish better ways of thinking, especially in the light of his convictions about our humanity and democratic legitimacy - convictions that were culturally and historically shaped by his experience of, and struggle against, the institution of American slavery. Contributors include Bernard R. Boxill, Angela Y. Davis, Lewis R. Gordon, Leonard Harris, Tommy L. Lott, Howard McGary, (...) and John P. Pittman. (shrink)

The division of cognitive labor is fundamental to all cultures. Adults have a strong sense of how knowledge is clustered in the world around them and use that sense to access additional information, defer to relevant experts, and ground their own incomplete understandings. One prominent way of clustering knowledge is by disciplines similar to those that comprise the natural and social sciences. Seven studies explored an emerging sense of these discipline‐based ways of clustering of knowledge. Even 5‐year‐olds could cluster knowledge (...) in a manner roughly corresponding to the departments of natural and social sciences in a university, doing so without any explicit awareness of those academic disciplines. But this awareness is fragile early on and competes with other ways of clustering knowledge. Over the next few years, children come to see discipline‐based clusters as having a privileged status, one that may be linked to increasingly sophisticated assumptions about essences for natural kinds. Possible mechanisms for this developmental shift are examined. (shrink)

Written by renowned data science experts Foster Provost and Tom Fawcett, Data Science for Business introduces the fundamental principles of data science, and walks you through the "data-analytic thinking" necessary for extracting useful knowledge and business value from the data you collect. This guide also helps you understand the many data-mining techniques in use today.

The Ontology for Biomedical Investigations (OBI) is an ontology that provides terms with precisely defined meanings to describe all aspects of how investigations in the biological and medical domains are conducted. OBI re-uses ontologies that provide a representation of biomedical knowledge from the Open Biological and Biomedical Ontologies (OBO) project and adds the ability to describe how this knowledge was derived. We here describe the state of OBI and several applications that are using it, such as adding semantic expressivity to (...) existing databases, building data entry forms, and enabling interoperability between knowledge resources. OBI covers all phases of the investigation process, such as planning, execution and reporting. It represents information and material entities that participate in these processes, as well as roles and functions. Prior to OBI, it was not possible to use a single internally consistent resource that could be applied to multiple types of experiments for these applications. OBI has made this possible by creating terms for entities involved in biological and medical investigations and by importing parts of other biomedical ontologies such as GO, Chemical Entities of Biological Interest (ChEBI) and Phenotype Attribute and Trait Ontology (PATO) without altering their meaning. OBI is being used in a wide range of projects covering genomics, multi-omics, immunology, and catalogs of services. OBI has also spawned other ontologies (Information Artifact Ontology) and methods for importing parts of ontologies (Minimum information to reference an external ontology term (MIREOT)). The OBI project is an open cross-disciplinary collaborative effort, encompassing multiple research communities from around the globe. To date, OBI has created 2366 classes and 40 relations along with textual and formal definitions. The OBI Consortium maintains a web resource providing details on the people, policies, and issues being addressed in association with OBI. (shrink)

BILL MARTIN replies to Sciabarra's essay on Rand, Rush, and progressive rock with critical reflections from a Marxist perspective. Focusing on the film version of The Fountainhead, which shares much in common with film noir and Socialist Realism, Martin rejects as reification Rand's emphasis on property as the defining feature of human life. Her dismissal of rock music has overtones of racism and Eurocentrism. The rock band Rush may have drawn inspiration from Howard Roark, but two other real-life role (...) models would have been better suited: Ludwig van Beethoven and Frank Lloyd Wright. (shrink)

The Belgian constitutional system is based upon the classic principle of the trias politica, which means that there is a separation of powers, but also a balanced cooperation between them. This article focuses on the Belgian federal Parliament, which bas been, together with the reform of the state from a unitary to a federal state, radically reformed.The Belgian Parliament nowadays is much better equipped to fulfil the function of checks and balances than thirty years ago. The number of staff and (...) the material equipment has increased considerably. At the same time, the emphasis in parliamentary activity bas shifted from the plenary session to the committees. The control upon the budget was long time a nearly empty box. Since the reform of 1989, it has become a much stronger instrument to hold the government to account. The annual debate on the budget is rather a genera/political evaluation of the government policy and is always ended by a vote of confidence.As for the law-making function, the share of the government in adopted laws is much higher than that of Parliament. Parliament bas still the power to amend government bills, but this power is limited because there is often already an agreement between the government and the parliamentary party of the coalition-parties. Nevertheless, several important amendments have been adopted in the last legislature.The control function bas evolved in different directions. Due to an enormous increase in the number of interpellations, they have lost a great part of their importance. They constitute no langer a real threaten to the survival of the government. On the other hand, there are more oral and written questions than before and the use of parliamentary inquiry committees has augmented considerably. Despite their inherent shortages, these committees play, an important role in preparing and correcting policy.The new challenges for Parliament in the future are serving as forum of the nation and the evaluation of laws. The core business of the trias politica, namely budgetary, law-making and controlling duties, also remain to befulfilled by Parliament. (shrink)

Martin replies to Sciabarra's essay on Rand, Rush, and progressive rock with critical reflections from a Marxist perspective. Focusing on the film version of The Fountainhead, which shares much in common with film noir and Socialist Realism, Martin rejects as reification Rand's emphasis on property as the defining feature of human life. Her dismissal of rock music has overtones of racism and Eurocentrism. The rock band Rush may have drawn inspiration from Howard Roark, but two other real-life role models would (...) have been better suited: Ludwig van Beethoven and Frank Lloyd Wright. (shrink)

Bill Lawson and Donald Koch's book Pragmatism and the Problem of Race offers a range of essays that explore the relation of pragmatic philosophy to race and racial injustice. The authors hope to understand and correct for the systematic ignorance regarding race that characterised the social philosophy of John Dewey. Some of the authors document Dewey's distance from racial matters, while other authors defend particular aspects of Dewey's pragmatic method; and some authors develop reconstructions of Dewey's position to enable (...) it to be sensitive to racial matters and racial inequalities. (shrink)

Cultural history's recent treatments of Sieyès’ political theory have understood his political writings in their convergences with and divergences from Rousseau's political theory. By sketching a thoroughgoing analogy between the ecclesiological arguments in Malebranche's Entretiens sur la Métaphysique et sur la Religion (1688) and the arguments that Sieyès offers on the floor of the National Assembly concerning the nature of representation, I suggest that we should recontextualize Sieyès’ speeches vis-à-vis the broader discourse of the ‘general will,’ which was theological at (...) its root. That is, the arguments Sieyès offers for the sovereignty of the National Assembly, separately and in combination, appear to have been shaped by a malebranchiste ecclesiology that grew out of the particular context of the Jansenist challenge to the Church. This argument has ramifications not just for our understanding of Sieyès and revolutionary political theory but also for what have been called the “religious origins of the French Revolution.” ☆ I am grateful to Bill Sewell, Dale Van Kley, Michael Sonenscher, Chris Brooke, and Sam James, for their careful readings and insightful comments at various stages of this project. More generally, I am thankful for the thoughts of the participants of the Cambridge conference in Political Thought and Intellectual History (March 2010). Finally, I thank the anonymous reviewers of History of European Ideas for their comments. (shrink)

A high school drop-out who served in the American army and then managed to slip into Oxford on the G.I. bill, Frank Cioffi gained a considerable public reputation in Freudian and Wittgensteinian circles. Frank Cioffi: The Philosopher in Context is an account of his conversation is written in a Boswellian spirit, capturing the sharp intelligence, boisterous sense of humour and wealth of illustration Cioffi was able to bring to bear on life's biggest problems when he was, as if were, (...) off-duty. Tackling subjects such as the unruly body, the challenge of art, dealing with failure, the lure of science, the meaning of life, our understanding of others, depression, the case for suicide, and death, David Ellis describes how a philosopher who was profoundly influenced by Wittgenstein dealt with general issues and creates a vivid impression of an unusual and gifted individual. This portrait is followed by a post-script in which Nicholas Bunnin, who worked in the philosophy department at Essex when Cioffi was a professor there, situates him in a more strictly academic context and discusses his less well-known essays on literary criticism and the behavioural sciences, arguing for Cioffi's potential to inspire those seeking a role for analytic philosophy within the broader scope of humanistic philosophy. A mixture of personal portrait and academic introduction, Frank Cioffi: The Philosopher in Context provides an elegant and enjoyable tribute to Cioffi as both man and philosopher. (shrink)

Most scholars think of David Hilbert's program as the most demanding and ideologically motivated attempt to provide a foundation for mathematics, and because they see technical obstacles in the way of realizing the program's goals, they regard it as a failure. Against this view, Curtis Franks argues that Hilbert's deepest and most central insight was that mathematical techniques and practices do not need grounding in any philosophical principles. He weaves together an original historical account, philosophical analysis, and his own (...) development of the meta-mathematics of weak systems of arithmetic to show that the true philosophical significance of Hilbert's program is that it makes the autonomy of mathematics evident. The result is a vision of the early history of modern logic that highlights the rich interaction between its conceptual problems and technical development. (shrink)

Drawing on Hegel, Judith Butler argues that the subject is the product of its desire for subject-ion. The subject, its gender, and even the sexed body itself come into being through reiterating or parodying preexisting norms and discourses of power. Butler rejects the realities of substance and a fixed human nature that would limit the possibilities of performativity. I summarize and assess Butler’s proposals, highlighting both the value and the drawbacks of her theory. I then show how John Paul II’s (...) understanding of meaning and of the body as tasks takes up what is positive in Butler. He escapes the pitfalls of her thought, however, by retaining both metaphysics and revelation. He argues that the subject exists as substance or suppositum, which defends it against the encroachment of power. He also insists on the importance of human nature, which makes the human person to be the kind of substance who can form herself through the God-given task of creative action directed toward meaningful self-gift. Lastly, John Paul II emphasizes that the divine power of God enables the person to transcend the power dynamics of the culture of death. (shrink)

Caroline Franks Davis provides a clear, sensitive, and carefully argued assessment of the value of religious experiences as evidence for religious beliefs. Much more than an 'argument from religious experience', the inquiry systematically addresses underlying philosophical issues such as the role of interpretation in experience, the function of models and metaphors in religious language, and the way perceptual experiences in general are used as evidence for claims about the world. The author examines several arguments from religious experience and, using (...) contemporary and classic sources from the world religions, gives an account of the different types of experience. To meet sceptical challenges to religious experience, she draws extenisvely on psychological and sociological as well as philosophical and religious literature, probing deeply into the questions whether religious experiences are merely a matter of interpretation, whether there is irreducible conflict among religious experiences, and whether psychological and other reductionist explanations of religious experience are satisfactory. She concludes that religious experiences, like most experiences, are most effective as evidence within a cumulative style of argument which combines evidence from a wide range of sources. (shrink)

Attempts to articulate the real meaning or ultimate significance of a famous theorem comprise a major vein of philosophical writing about mathematics. The subfield of mathematical logic has supplie...

Conspiracy theories (CTs) are widespread ways by which people make sense of unsettling or disturbing cultural events. Belief in CTs is often connected to problematic consequences, such as decreased engagement with conventional political action or even political extremism, so understanding the psychological and social qualities of CTs belief is important. CTs have often been understood to be “monological”, displaying the tendency for belief in one conspiracy theory to be correlated with belief in (many) others. Explanations of monologicality invoke a nomothetical (...) or “closed” mindset whereby mutually supporting beliefs based on mistrust of official explanations are used to interpret public events as conspiracies, independent of the facts about those events (which they may ignore or deny). But research on monologicality offers little discussion of the content of monological beliefs and reasoning from the standpoint of the CT believers. This is due in part to the “access problem” (Wood & Douglas, 2015): CT believers are averse to being researched because they often distrust researchers and what they appear to represent. We used several strategies to address the access problem, and investigated the symbolic resources underlying CTs by reconstructing a conspiracy worldview - a set of beliefs held by CT believers about important dimensions of ontology, epistemology, and human agency. To do this, we analysed media documents, conducted field observation, and engaged in semi-structured interviews,. We describe six main dimensions of a conspiracy worldview: Views of the nature of reality, the self, the outgroup, the ingroup, action, and the future. We also describe a typology of five types of CT believers, which vary according to their positions on each of these dimensions. Our findings converge with prior explorations of CT beliefs but also revealed novel aspects: A sense of community among CT believers, a highly differentiated representation of the outgroup, a personal journey of conversion, variegated kinds of political action, and optimistic belief in future change. These findings are at odds with the typical image of monological CT believers as paranoid, cynical, anomic and irrational. For many, the CT worldview may rather constitute the ideological underpinning of a nascent pre-figurative social movement. (shrink)

Environmental Ethics and Behavioural Change takes a practical approach to environmental ethics with a focus on its transformative potential for students, professionals, policy makers, activists, and concerned citizens. Proposed solutions to issues such as climate change, resource depletion and accelerating extinctions have included technological fixes, national and international regulation and social marketing. This volume examines the ethical features of a range of communication strategies and technological, political and economic methods for promoting ecologically responsible practice in the face of these crises. (...) The central concern of the book is environmental behaviour change: inspiring, informing and catalysing reflective change in the reader, and in their ability to influence others. By making clear the forms of environmental ethics that exist, and what each implies in terms of individual and social change, the reader will be better able to formulate, commit to, articulate and promote a coherent position on how to understand and engage with environmental issues. (shrink)

In this work, the first overview of the German Idealism that is both conceptual and methodological, Paul W. Franks offers a philosophical reconstruction that is...

Anarchism is by far the least broadly understood ideology and the least studied academically. Though highly influential, both historically and in terms of recent social movements, anarchism is regularly dismissed. Anarchism: A Conceptual Approach is a welcome addition to this growing field, which is widely debated but poorly understood. Occupying a distinctive position in the study of anarchist ideology, this volume, authored by a handpicked group of established and rising scholars, investigates how anarchists often seek to sharpen their message and (...) struggle to determine what ideas and actions are central to their identity. Moving beyond defining anarchism as simply an ideology or political theory, this book examines the meanings of its key concepts, which have been divided into three categories: Core, Adjacent, and Peripheral concepts. Each chapter focuses on one important concept, shows how anarchists have understood the concept, and highlights its relationships to other concepts. Although anarchism is often thought of as a political topic, the interdisciplinary nature of Anarchism: A Conceptual Approach makes it of interest to students and scholars across the social sciences, liberal arts, and the humanities. (shrink)

The cognitive anthropological approach has provided a powerful means of beginning to understand religious representations. I suggest that two extant approaches, despite their general plausibility, may not accurately characterise the detailed nature of those representations. A major source of this inaccuracy lies in the characterisation of negation of ontological properties, which gives rise to broader questions about their ontological determinacy and counter-intuitiveness. I suggest that a more plausible account may be forthcoming by allowing a more complex approach to the representations, (...) deriving from understanding their nature as concept combinations. Such an account also suggests an alternative approach to the role of deference in religious representations. In sum, the empirical and theoretical implications of a more fine-grained analysis of religious representations suggest a vindication of the cognitive anthropology approach to integrating culture and cognition. (shrink)

Peirce remarks on several occasions in the 1790s on affinities between his evolutionary metaphysics and Schelling's Idealism, behind which, he avers, lies ‘the monstrous mysticism of the East’. What are these affinities? Why are they affinities with Schelling rather than with Hegel? And what is the mysticism in question? I argue that Schelling, like Peirce but unlike Hegel, is committed to evolution, not only across species boundaries, but also across the boundary between the inorganic and the organic. Moreover, Schelling, like (...) Peirce but unlike Hegel, embeds this account of evolution in an account of the evolution of God through love. The monstrous mysticism of the East, I argue, is Lurianic kabbalah, to which Schelling is demonstrably indebted, and which is committed to an evolutionary theism on which is based, if not an account of natural evolution, an account of reincarnation as a mechanism by which life-forms progress from inorganic to organic bodies as they develop their consciousness. Publicized by.. (shrink)

This book outlines the various approaches to anarchist thought, explaining differences between rival traditions, and assesses how anarchism challenges hierarchies of power in the generation of social goods.

There is an ambiguity in the concept of deductive validity that went unnoticed until the middle of the twentieth century. Sometimes an inference rule is called valid because its conclusion is a theorem whenever its premises are. But often something different is meant: The rule's conclusion follows from its premises even in the presence of other assumptions. In many logical environments, these two definitions pick out the same rules. But other environments are context-sensitive, and in these environments the second notion (...) is stronger. Sorting out this ambiguity has led to profound mathematical investigations with applications in complexity theory and computer science. The origins of this ambiguity and the history of its resolution deserve philosophical attention, because our understanding of logic stands to benefit from their details. I am eager to examine together with you, Crito, whether this argument will appear in any way different to me in my present circumstances, or whether it remains the same, whet... (shrink)

In his Philosophical Investigations, Wittgenstein said that “turning our whole investigation around” is the only way to shake the illusion of a “preconceived idea of crystalline purity.” Commentators have built sweeping descriptions of Wittgenstein’s general approach to philosophy out of their interpretations of this slogan. For his own part, Wittgenstein specified a particular subject. “For,” he wrote, “the crystalline purity of logic was…not a result of investigation: it was a requirement.” In asking what Wittgenstein could have meant by reversing the (...) direction of the investigation of logic and of what he called its apparent “hardness,” I propose to follow his own advice: to look around before thinking. Two episodes from logic’s history serve as illustrative examples of concepts being dislodged from their original position as theorems or discoveries and relocated as starting points of an investigation (and vice-versa). The details of the cases showcase how “turning our whole investigation around” has proven its practical utility in the growth and development of logic in the last century. Further, it suggests that Wittgenstein might have intended something at once humbler and, for logic, more important than a grand reconceptualization of the nature of necessity: the science of logic itself relies on a continuous inversion of discoveries and requirements. (shrink)

Is postlapsarian sexual desire primarily altruistic or disordered? This paper utilizes the resources in the thought of St. Thomas Aquinas and in the contemporary magisterium to argue that recent phenomena such as the #MeToo movement underscore the inherently unstable and aggressive nature of sexual desire when it is uprooted from its natural end. Aquinas highlights three aspects of desire that more sex-positive accounts of sexuality would do well to heed: its natural infinity, its self-referential nature, and its power of rationalization. (...) By directing the motor of desire toward its natural ends, virtue—led by reason—can redirect desire away from self and toward the good. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Mary as the Exemplar of the Body's PovertyAngela FranksRecent MariologyFollowing the trajectory of Mariology and Marian devotion for the last century or so is enough to give one whiplash. On the one hand, the declaration of the doctrine of Mary's Assumption in 1950 by Pope Pius XII represents a strand of Mariology that emphasizes her divinely granted prerogatives and glory. In popular piety, this dogmatic emphasis was mirrored by (...) devotional practices that stressed Mary's mediatorial power.1 On the other hand, many theologians were concerned that such teaching and practice obscured the centrality of Christ, the Church, and the liturgy in Christian life.2 One could see the placing of Mary within chapter 8 of Lumen Gentium less than fifteen years after the declaration of the Assumption as a rebalancing of Mariology. Lumen Gentium (LG) resituated Mary within the doctrine of the Church, echoing patristic equations of Our Lady with the Church.3 One unintended effect of the conciliar move, however, was to make devotion to Mary seem unnecessary, despite the efforts of [End Page 1097] post-conciliar popes to encourage Marian piety—in particular, John Paul II, with his Marian motto Totus Tuus.John Paul II is in many ways an exemplar of conciliar Marian devotion. His Mariology integrates Mary into ecclesiology by emphasizing her role as the paradigmatic follower of Christ.4 This discipleship is, he is careful to say, due to her maternal role and the extraordinary graces that followed from it.5 But these graces did not eliminate her need to follow her son closely; rather, they made such discipleship possible.This interplay between Mary's need and the unique graces granted to meet that need is perhaps clearest in John Paul II's presentation of Mary's faith.6 This attitude of faith is "central" to John Paul II's presentation of Mary in the encyclical Redemptoris Mater (RM), according to Joseph Ratzinger.7 Because of her faith, which is based on the prior action of God in her life (§38, quoting LG §60), she is due "a wealth of praise" that "is more than ever necessary today" (RM §34). In John Paul II, the seeming either-or of twentieth-century Mariology is dissolved, but through the introduction of a causal relationship between the two. In other words, [End Page 1098] Mary's poverty—her need for and receptivity to God—is what makes her able to be rich, to be worthy of a wealth of praise.Perhaps surprisingly, John Paul Il's presentation of Mary as transparent to the mystery of Christ echoes his theology of the body. There, he repeats a hylomorphic maxim: "The body reveals the person." In this revelation, the poverty and the wealth of the body coincide. The body is of great dignity: it can reveal the person. But it is also poor, because it does not reveal itself but rather is transparent to the inner personal mystery. In this, it resembles Mary.This essay will pick up the trail laid down by John Paul II by examining Mary under the rubric of her poverty. Her poverty, I will argue, is exemplary for the poverty of the body, and neither Mary nor the body can be understood properly without understanding poverty. In this essay, I will explore these topics by looking at the Mariology of John Paul II and Hans Urs von Balthasar, before turning to what this Mariology means for the body and for creation in general.Mary's PovertyRedemptoris Mater presents Mary as a model of pilgrim faith, one who "goes before" us on the pilgrimage (RM §§5–6 and 25–28). Mary's reliance upon faith places her among the anawim, the poor of the Lord. John Paul II quotes §55 of Lumen Gentium to note that Mary "stands out among the poor and humble of the Lord, who confidently await and receive salvation from him" (RM §§8 and 11). As the Congregation for the Doctrine of the Faith under Joseph Ratzinger wrote around the time of the Marian encyclical, she is "totally dependent upon God and completely directed towards him, and at the side of her Son, she is... (shrink)

Habermas explained the attraction of German Idealism to twentieth century Jewish philosophers by appealing to the impact of kabbalah on the German Idealists. Schelling was his principal example. In this article, I trace two lines of Jewish reception of Schelling in the nineteenth century. Among German-Jewish thinkers, Schelling was attractive because of his philosophy of mythology, not because of his relation to kabbalah. Among Galician-Jewish thinkers, Schelling was attractive because of what they took to be his non-mythological version of kabbalah. (...) In both cases, Schelling offered a middle road between, on the one hand, traditionalist rejection of modernity and non-Jewish philosophy and, on the other, varieties of antinomianism. (shrink)

Sam Lebens has written a richly inventive and thought-provoking book that contributes greatly to philosophy of religion and to contemporary Jewish philosophy. While there is much that merits response, I will focus here on one central theme of the book: the doctrine, dubbed (Extreme) Hasidic Idealism by Lebens, that we exist only in God’s imagination — accordingly that we are nothing but divine ideas. I will also argue that the book exceeds its self-presentation as a work in the “analytic style” (...) and illustrates the need to overcome the analytic/Continental divide. (shrink)

In Explaining Evil four prominent philosophers, two theists and two non-theists, present their arguments for why evil exists. Taking a "position and response" format, in which one philosopher offers an account of evil and three others respond, this book guides readers through the advantages and limitations of various philosophical positions on evil, making it ideal for classroom use as well as individual study. -/- Divided into four chapters, Explaining Evil covers Theistic Libertarianism (Richard Brian Davis), Theistic Compatibilism (Paul Helm), Atheistic (...) Moral Realism (Erik Wielenberg) and Atheistic Moral Non-realism (Michael Ruse). It features topics including free will, theism, atheism, goodness, Calvinism, evolutionary ethics, and pain, and demonstrates some of the dominant models of thinking within contemporary philosophy of religion and ethics. (shrink)

Early modern empiricists thought that the nature of perceptual experience is given by citing the object presented to the mind in that experience. Hallucination and illusion suggest that this requires untenable mind-dependent objects. Current orthodoxy replaces the appeal to direct objects with the claim that perceptual experience is characterized instead by its representational content. This paper argues that the move to content is problematic, and reclaims the early modern empiricist insight as perfectly consistent, even in cases of illusion, with the (...) realist contention that these direct objects of perception are the persisting mind-independent physical objects we all know and love. (shrink)

Sam Lebens has written a richly inventive and thought-provoking book that contributes greatly to philosophy of religion and to contemporary Jewish philosophy. While there is much that merits response, I will focus here on one central theme of the book: the doctrine, dubbed (Extreme) Hasidic Idealism by Lebens, that we exist only in God’s imagination — accordingly that we are nothing but divine ideas. I will also argue that the book exceeds its self-presentation as a work in the “analytic style” (...) and illustrates the need to overcome the analytic/Continental divide. (shrink)

This article describes and defends the interdisciplinary model of the Liberal Arts degree,1 set up at the Crichton Campus of the University of Glasgow in 1998.2 It describes the structure of this Scottish undergraduate MA, placing it within the wider context of contemporary debates concerning education, but does so in order to clarify and promote a particular view of interdisciplinarity: namely integrated interdisciplinarity.3 In doing so this paper aims to show both the role of philosophy in constituting a significant element (...) of the content of the courses and, more importantly, its role in framing the structure that allows fruitful interaction between the disciplines. Overtly philosophical issues provide a set of themes and questions by which to structure potentially disparate courses from separate disciplines and assist them in interacting. Philosophy thus plays a vital role in integrating interdisciplinary study, especially within a contemporary liberal arts degree, yet this is a function that is often overlooked when documenting the merits of this academic specialism. (shrink)

This paper proposes to supplement an American self-identity predicated on a model of absolute difference from the Taliban by exploring affinities between their respective ideologies. The place of “woman,” within and through the preponderance of sexual exploitation/violence common to both, is the starting point of this analysis. This article reads the two conflicting powers in a Lacanian/Žižekian dyad of the “Law” and its “obscene superego underside.”.