The emergence of a new tissue economy raises issues for the governance of risk and concepts of the body and self. This article explores the development of autologous cell therapies as a form of tissue engineering and considers how and why autologous applications are seen as less risky and more socially and politically acceptable. In a careful analysis of contemporary debates around the need for new international policies to regulate these technologies, we critically assess the discursive strategies employed to support (...) ideas of the body as a natural entity. Central to these debates are assumptions that autologous applications do not threaten the moral or corporeal integrity of the individual and that they are ‘an ethics-free zone’. Analysis reveals that concepts such as intercorporeality need to be refined if they are to assist our understanding of these cell-based therapies. We consider the biopolitics of Autologous Chondrocyte Implantation (ACI) in order to show the linkages between the culturing of cells, regulation and the reproduction of the self. (shrink)

Strategic alliances are increasingly common, as many organizations look towards various partnering arrangements. This second edition of Strategies of Cooperation extends the first edition's clear and comprehensive survey of strategic alliances. Presenting different disciplinary perspectives and numerous examples from the corporate world. The text has been thoroughly revised and updated, taking account of new theoretical models, and its coverage of case studies has been extended. It will be ideal for business students and managers alike wishing to understand the challenges of (...) managing alliances. (shrink)

David Hume advances a reductionist epistemology of testimony: testimonial beliefs are justified on the basis of beliefs formed from other sources. This reduction, however, has been misunderstood. Testimonial beliefs are not justified in a manner identical to ordinary empirical beliefs; it is true, they are justified by observation of the conjunction between testimony and its truth, it is the nature of the conjunctions that has been misunderstood. The observation of these conjunctions provides us with our knowledge of human nature (...) and it is this knowledge which justifies our testimonial beliefs. Hume gives a naturalistic rather than sceptical account of testimony. (shrink)

For half a century, Ernest Fortin's scholarship has charmed and educated theologians and philosophers with its intellectual search for the best way to live. Written by friends, colleagues, and students of Fortin, this book pays tribute to a remarkable thinker in a series of essays that bear eloquent testimony to Fortin's influence and his legacy. A formidable commentator on Catholic philosophical and political thought, Ernest Fortin inspired others with his restless inquiries beyond the boundaries of conventional scholarship. With essays on (...) subjects ranging across philosophy, political science, literature, and theology Gladly to Learn and Gladly to Teach reflects the astonishing depth and breadth of Fortin's contribution to contemporary thought. (shrink)

For half a century, Ernest Fortin's scholarship has charmed and educated theologians and philosophers with its intellectual search for the best way to live. Written by friends, colleagues, and students of Fortin, this book pays tribute to a remarkable thinker in a series of essays that bear eloquent testimony to Fortin's influence and his legacy. A formidable commentator on Catholic philosophical and political thought, Ernest Fortin inspired others with his restless inquiries beyond the boundaries of conventional scholarship. With essays on (...) subjects ranging across philosophy, political science, literature, and theology Gladly to Learn and Gladly to Teach reflects the astonishing depth and breadth of Fortin's contribution to contemporary thought. (shrink)

In Conspiracies and Lyes I aim to provide an epistemological account of testimony as one of our faculties of knowledge. I compare testimony to perception and memory. Its similarity to both these faculties is recognised. A fundamental difference is stressed: it can be rational to not accept testimony even if testimony is fulfilling its proper epistemic function because it can be rational for a speaker to not express a belief; or, as I say, it can be rational for a speaker (...) to lye. This difference in epistemic function provides the basis for a sceptical argument against testimony. Scepticism is presented as a method rather than a problem: considering how to refute the sceptical argument is taken to be a means of evaluating theories as to how testimonial beliefs are warranted. I consider two strategies for refuting scepticism and, correlatively, two accounts of how testimonial beliefs are warranted. I show these accounts to be neutral across all theories of justification that entertain the project of investigating our faculties of knowledge. A reductionist account explains the warrant supporting our testimonial beliefs in terms of our inductive ground for accepting testimony. An anti-reductionist account explains the warrant supporting our testimonial beliefs in terms of our possessing an entitlement to accept testimony. I show how both positions can be intuitively motivated. In presenting reductionism I appeal to probability theory, empirical psychology and invoke David Hume. In presenting anti-reductionism I invoke John McDowell and Tyler Burge. A refutation of scepticism is provided by a hybrid of reductionism and anti-reductionism. The hybrid is conceived as part social externalism and part individual internalism. In developing this account I provide a means of conceptualising the dynamic that exists between individual knowers and communities of knowledge. (shrink)

Introduction: The quickened and the dead -- Ontology for philologists : Nietzsche, body, subject -- "Be your self!" : Nietzsche as educator -- The life of thought : Nietzsche's truth perspectivism and the will to power -- Of slaves and masters : the birth of good and evil -- Moments of excess : the making and unmaking of the subject -- Lacan, desire, and the originating function of loss -- The word that sees me : the nexus of image and (...) sign -- The nothing as the reverse side of Lacan's mirror -- Nietzsche is dead, long live Nietzsche : in memory of paternal ghosts -- The "insiders" : Nietzsche's secret teaching and the invention of "the philosopher of the future" -- Finding one's home in the nothingness of Nietzsche's text -- Nietzsche's excessive demand and the question of the adulterous queen's desire -- High and low : the hierarchical structure of Nietzsche's texts -- Inside and outside : Nietzsche "incorporated"; or, Who incorporates whom in the act of reading Nietzsche? -- The father's indulgence of the prodigal son : ambiguity and the limits of "the position" -- The contagion of affect in Netzsche : Klein, Krell, Bataille -- Doing time with Melanie Klein : renouncing "the bad breast," mourning the loss of "the good breast" -- "Motivating this writingéis a fear of going crazy" : how Klein might read Georges Bataille sur Nietzsche -- David Farrell Krell's "novel" approach to reading Nietzsche -- Family romances and textual encounters : Sarah Kofman reading Nietzsche -- Reading Nietzsche I : explosions -- Autobiography or autothanography : killing with words in Rue Ordener, Rue Labat -- Reading Nietzsche II : le pris des juifs; Nietzsche, les juifs, l'anti-semitisme -- The vision, the riddle, and the vicious circle : Pierre Klossowski's reading of Nietzsche's sick body -- On the continuity and disjunction between the body and language -- Exquisite delirium : the thought of eternal return -- The conspiracy of philosopher/villains : Nietzsche/Klossowski/Sade -- From cannibalism to voodoo : the creation and control of the subject of Nietzsche's writing. (shrink)

This is an ambitious work that attempts to elucidate the nature of place and the way in which we are, in part, at least, constituted by and complexly embedded within it. The central claim of the book is that “place is integral to the very structure and possibility of experience”, where experience is understood in a broad sense that is not restricted to perception but also includes thought and action. More generally, “place is... that within which and with respect to (...) which subjectivity itself is established”. These philosophical ideas are further illuminated in chapters 7 and 8 by way of a discussion of George Poulet’s reading of Proust’s Remembrance of Things Past and of works by Sally Morgan, William Faulkner, Bruce Mason, Wordsworth, and John Clare. Overall the inquiry is meant to lead us to see that place is the ground of Heideggerian “being-in-the-world.”. (shrink)

This is an ambitious work that attempts to elucidate the nature of place and the way in which we are, in part, at least, constituted by and complexly embedded within it. The central claim of the book is that “place is integral to the very structure and possibility of experience”, where experience is understood in a broad sense that is not restricted to perception but also includes thought and action. More generally, “place is... that within which and with respect to (...) which subjectivity itself is established”. These philosophical ideas are further illuminated in chapters 7 and 8 by way of a discussion of George Poulet’s reading of Proust’s Remembrance of Things Past and of works by Sally Morgan, William Faulkner, Bruce Mason, Wordsworth, and John Clare. Overall the inquiry is meant to lead us to see that place is the ground of Heideggerian “being-in-the-world.”. (shrink)

Survey of different definitions of lying and deceiving, with an emphasis on the contemporary debate between Thomas Carson, Roy Sorensen, Don Fallis, Jennifer Saul, Paul Faulkner, Jennifer Lackey, David Simpson, Andreas Stokke, Jorg Meibauer, Seana Shiffrin, and James Mahon, among others, over whether lies always aim to deceive. Related questions include whether lies must be assertions, whether lies always breach trust, whether it is possible to lie without using spoken or written language, whether lies must always be false, (...) whether lies that are unsuccessful are still lies, and whether deception must aim at creating false beliefs as opposed to preventing people from acquiring true beliefs. (shrink)

Here the philosopher and physicist David Z Albert argues, among other things, that the difference between past and future can be understood as a mechanical phenomenon of nature and that quantum mechanics makes it impossible to present the entirety of what can be said about the world as a narrative of “befores” and “afters.”.

Once upon a time, the twentieth-century investigations of the behaviors of sub-atomic particles were thought to have established that there can be no such thing as an objective, observer-independent, scientifically realist, empirically adequate picture of the physical world.

The chapter examines fifty years of philosophers working on lying - from the 1970s to the current day – focusing on how lying is defined (descriptively and normatively), whether lying involves an intention to deceive (Deceptionists) or not (Non-Deceptionists), why lying is wrong, and whether lying is worse than other forms of deception, including misleading with the truth. Philosophers discussed include Roderick Chisholm and Thomas Feehan, Alan Donagan, Sissela Boy, Charles Fried, David Simpson, David Simpson, Bernard Williams, Paul (...) Faulkner, Thomas Carson, Roy Sorensen, Don Fallis, Jennifer Saul, Andreas Stoke, Jonathan Webber and Clea Rees. (shrink)

Questions about the status of literary truth are as old as literary criticism, but they have become both more intricate and more compelling as literature has grown progressively more self-conscious and labyrinthian in its dealings with "reality." One might perhaps read The Iliad or even David Copperfield without raising such issues. But authors like Gide , Nabokov, Borges, and Robbe-Grillet seem continually to remind their readers of the complex nature of literary truth. How, for instance, are we to deal (...) with a passage like the following from William Demby's novel The Catacombs:"When I began this novel, I secretly decided that, though I would exercise a strict selection of the facts to write down, be they 'fictional' facts or 'true' facts taken from newspapers or directly observed events in my own life, once I had written something down I would neither edit not censor it ."1What does this sentence mean? When an apparently fictional narrator distinguishes between "fictional" and "true" facts, what is the status of the word "true"? It clearly does not mean the same as "fictional," for he opposes it to that term. Yet it cannot mean "true" in the sense that historians would use, for he calls what he is writing a novel, and even if he quotes accurately from newspapers, the events of a narrator's life are not "historically" true. · 1. William Demby, The Catacombs , p.93. Peter J. Rabinowitz, assistant professor at Kirkland College, is currently working on articles on Raymond Chandler, Faulkner, and Dostoyevsky and is, as well, a music critic for the Syracuse Guide. He wrote his doctoral dissertation in comparative literature on the philosophical implications of Nabokov's use of humor and terror. "Truth in Fiction" is the first article he has had published in a scholarly journal. (shrink)

Presentists, who believe that only present objects exist, face a problem concerning truths about the past. Presentists should (but cannot) locate truth-makers for truths about the past. What can presentists say in response? We identify two rival factions ‘upstanding’ and ‘nefarious’ presentists. Upstanding presentists aim to meet the challenge, positing presently existing truth-makers for truths about the past; nefarious presentists aim to shirk their responsibilities, using the language of truth-maker theory but without paying any ontological price. We argue that presentists (...) should be nefarious presentists. (shrink)

In The Sound and the Fury William Faulkner writes: “Time is dead as long as it is being clicked off by little wheels; only when the clock stops, does time come to life.” The following words relate to the role of memory frames in human life. They also begin the analysis of the ideas of twentieth and twenty-first century philosophers such as Henri Bergson, Martin Heidegger, Paul Ricoeur and David Farrell Krell. Even though there is a strict reference (...) to the Modernist thinkers, the author goes slightly deeper, reminding earlier concepts of Plato, Socrates, Aristotle and Protagoras. The second part of the article has been devoted to the notions connected with time frames and memory such as experiencing of the passage of time, reminding, forgetting, forgiving as well as postmemory. (shrink)

In The Sound and the Fury William Faulkner writes: “Time is dead as long as it is being clicked off by little wheels; only when the clock stops, does time come to life.” The following words relate to the role of memory frames in human life. They also begin the analysis of the ideas of twentieth and twenty-first century philosophers such as Henri Bergson, Martin Heidegger, Paul Ricoeur and David Farrell Krell. Even though there is a strict reference (...) to the Modernist thinkers, the author goes slightly deeper, reminding earlier concepts of Plato, Socrates, Aristotle and Protagoras. The second part of the article has been devoted to the notions connected with time frames and memory such as experiencing of the passage of time, reminding, forgetting, forgiving as well as postmemory. (shrink)

David Bohm was one of the foremost scientific thinkers and philosophers of our time. Although deeply influenced by Einstein, he was also, more unusually for a scientist, inspired by mysticism. Indeed, in the 1970s and 1980s he made contact with both J. Krishnamurti and the Dalai Lama whose teachings helped shape his work. In both science and philosophy, Bohm's main concern was with understanding the nature of reality in general and of consciousness in particular. In this classic work he (...) develops a theory of quantum physics which treats the totality of existence as an unbroken whole. Writing clearly and without technical jargon, he makes complex ideas accessible to anyone interested in the nature of reality. (shrink)

It is argued that certain recent advances in the construction of a theory of the collapses of Quantum Mechanical wave functions suggest the possibility of new and improved foundations for statistical mechanics, foundations in which epistemic considerations play no role.

This book uncovers the lost history of Christianity's encounters with Pythagorean ideas before the Renaissance. David Albertson skillfully examines ancient and medieval theologians, particularly Thierry of Chartres and Nicholas of Cusa, who successfully reconceived the Trinity and the Incarnation within the framework of Greek number theory. David Albertson challenges modern assumptions about the complex relationship between religion and science.

This paper argues that higher-order doubt generates an epistemic dilemma. One has a higher-order doubt with regards to P insofar as one justifiably withholds belief as to what attitude towards P is justified. That is, one justifiably withholds belief as to whether one is justified in believing, disbelieving, or withholding belief in P. Using the resources provided by Richard Feldman’s recent discussion of how to respect one’s evidence, I argue that if one has a higher-order doubt with regards to P, (...) then one is not justified in having any attitude towards P. Otherwise put: No attitude towards the doubted proposition respects one’s higher-order doubt. I argue that the most promising response to this problem is to hold that when one has a higher-order doubt about P, the best one can do to respect such a doubt is to simply have no attitude towards P. Higher-order doubt is thus much more rationally corrosive than non-higher-order doubt, as it undermines the possibility of justifiably having any attitude towards the doubted proposition. (shrink)

Fran Brearton: Robert Graves and The White Goddess Joyce Hill: Authority and Intertextuality in the Works of Ælfric Michael Pennington: Barnardine's Straw: The Devil in Shakespeare's Detail David Womersley: Dulness and Pope Terence Cave: Montaigne Lord Moser: The Future of Our Universities Alexander Murray: The Inquisition and the Renaissance Robert Bagley: The Prehistory of Chinese Music Theory Edwin Cameron: Patents and Public Health: Principle, Politics and Paradox Mervyn King: What Fates Impose: Facing Up to Uncertainty Dominic Lieven: Empire, History (...) and the Contemporary Global Order Joan Oates: Archaeology in Mesopotamia: Digging Deeper at Tell Brak Timothy Besley: The New Political Economy Richard Gray: 'They Worship Death Here': William Faulkner, Sanctuary and Hollywood Lord Sutherland: Nomad's Progress James Piscatori: Imagining Pan-Islam: Religious Activism and Political Utopias. (shrink)

David and Mary Norton present the definitive scholarly edition of Hume's Treatise, one of the greatest philosophical works ever written. This set comprises the two volumes of texts and editorial material, which are also available for purchase separately. David Hume is one of the greatest of philosophers. Today he probably ranks highest of all British philosophers in terms of influence and philosophical standing. His philosophical work ranges across morals, the mind, metaphysics, epistemology, religion, and aesthetics; he had broad (...) interests not only in philosophy as it is now conceived but in history, politics, economics, religion, and the arts. He was a master of English prose. The Clarendon Hume Edition will include all of his works except his History of England and minor historical writings. It is the only thorough critical edition, and will provide a far more extensive scholarly treatment than any previous editions. This edition offers authoritative annotation, bibliographical information, and indexes, and draws upon the major advances in textual scholarship that have been made since the publication of earlier editions - advances both in the understanding of editorial principle and practice and in knowledge of the history of Hume's own texts. (shrink)

In his classic work, _Wholeness and the Implicate Order_, David Bohm develops a theory of quantum physics which treats the totality of existence, including matter and consciousness, as an unbroken whole. David Bohm presents a rational and scientific theory which explains cosmology and the nature of reality; written clearly, and without the use of technical jargon, it is essential reading for those interested in physics, philosophy, psychology and the connection between consciousness and matter. David Bohm was one (...) of the foremost scientific thinkers and distinguished theoretical physicists of his generation. His best-known works include: _Quantum Theory_,_Causality and Chance in Modern Physics_ and _The Undivided Universe_. (shrink)

David B. Wong proposes that there can be a plurality of true moralities, moralities that exist across different traditions and cultures, all of which address facets of the same problem: how we are to live well together. Wong examines a wide array of positions and texts within the Western canon as well as in Chinese philosophy, and draws on philosophy, psychology, evolutionary theory, history, and literature, to make a case for the importance of pluralism in moral life, and to (...) establish the virtues of acceptance and accommodation. Wong's point is that there is no single value or principle or ordering of values and principles that offers a uniquely true path for human living, but variations according to different contexts that carry within them a common core of human values. We should thus be modest about our own morality, learn from other approaches, and accommodate different practices in our pluralistic society. (shrink)

“What do you see when you look at your face in the mirror?” asks J. David Velleman in introducing his philosophical theory of action. He takes this simple act of self-scrutiny as a model for the reflective reasoning of rational agents: our efforts to understand our existence and conduct are aided by our efforts to make it intelligible. Reflective reasoning, Velleman argues, constitutes practical reasoning. By applying this conception, Practical Reflection develops philosophical accounts of intention, free will, and the (...) foundation of morals. This new edition of Practical Reflection contains the original 1989 text along with a new introduction and is the latest entry in The David Hume Series of Philosophy and Cognitive Science Reissues, which keeps in print previously published indispensable works in the area of cognitive science. (shrink)

We discuss two recent attempts two solve Schrodinger's cat paradox. One is the modal interpretation developed by Kochen, Healey, Dieks, and van Fraassen. It allows for an observable which pertains to a system to possess a value even when the system is not in an eigenstate of that observable. The other is a recent theory of the collapse of the wave function due to Ghirardi, Rimini, and Weber. It posits a dynamics which has the effect of collapsing the state of (...) macroscopic systems. We argue that the modal interpretation cannot account for non-accurate measurements and that both accounts have the consequence that in ordinary measurement situations the observables that ends up well defined are not quite the ones that we want to be well defined. (shrink)

In the _The Undivided Universe_, David Bohn and Basil Hiley present a radically different approach to quantum theory. They develop an interpretation of quantum mechanics which gives a clear, intuitive understanding of its meaning and in which there is a coherent notion of the reality of the universe without assuming a fundamental role for the human observer. With the aid of new concepts such as active information together with non-locality, they provide a comprehensive account of all the basic features (...) of quantum mechanics, including the relativistic domain and quantum field theory. It is shown that, with the new approach, paradoxical or unsatisfactory features associated with the standard approaches, such as the wave-particle duality and the collapse of the wave function, do not arise. Finally, the authors make new suggestions and indicate some areas in which one may expect quantum theory to break down in a way that will allow for a test. _The Undivided Universe_ is an important book especially because it provides a different overall world view which is neither mechanistic nor reductionist. This view will ultimately have radical implications not only in physics but also in our general approach to all areas of life. (shrink)

Contrary to what many philosophers believe, Calvinism neither makes the problem of evil worse nor is it obviously refuted by the presence of evil and suffering in our world. Or so most of the authors in this book claim. While Calvinism has enjoyed a resurgence in recent years amongst theologians and laypersons, many philosophers have yet to follow suit. The reason seems fairly clear: Calvinism, many think, cannot handle the problem of evil with the same kind of plausibility as other (...) more popular views of the nature of God and the nature of God's relationship with His creation. This book seeks to challenge that untested assumption. With clarity and rigor, this collection of essays seeks to fill a significant hole in the literature on the problem of evil. (shrink)

I distinguish between two conceptually different kinds of physical space: a space of ordinary material bodies, which is the space of points at which I could imaginably place the tip of my finger, or the center of a billiard-ball, and a space of elementary physical determinables, which is the smallest space of points such that stipulating what is happening at each one of those points, at every time, amounts to an exhaustive physical history of the universe. In all classical physical (...) theories, these two spaces happen to coincide – and what we mean by calling a theory “classical”, and all we mean by calling a theory “classical”, is precisely that these two spaces coincide. But once the distinction between these two spaces in on the table, it becomes clear that there is no logical or conceptual reason why they must coincide – and it turns out that a very simple way of pulling them apart from one another gives us quantum mechanics. (shrink)

David Bloor's challenging new evaluation of Wittgenstein's account of rules and rule-following brings together the rare combination of philosophical and sociological viewpoints. Wittgenstein enigmatically claimed that the way we follow rules is an "institution" without ever explaining what he meant by this term. Wittgenstein's contribution to the debate has since been subject to sharply opposed interpretations by "collectivist" and "individualist" readings by philosophers; in the light of this controversy, Bloor argues convincingly for a collectivist, sociological understanding of Wittgenstein's later (...) work. Accessible and simply written, this book provides the first consistent sociological reading of Wittgenstein's work for many years. (shrink)

[David Papineau] This paper disputes the common assumption that the normativity of conceptual judgement poses a problem for naturalism. My overall strategy is to argue that norms of judgement derive from moral or personal values, particularly when such values are attached to the end of truth. While there are philosophical problems associated with both moral and personal values, they are not special to the realm of judgement, nor peculiar to naturalist philosophies. This approach to the normativity of judgement is (...) made possible by naturalist views of truth, that is, views which do not presuppose normativity in explaining truth. /// [Julia Tanney] This paper attempts to describe why it is not possible to account for normative phenomena in non-normative terms. It argues that Papineau's attempt to locate norms of judgement 'outside' content, grounded in an individual's desires or reasons, mislocates the normativity that is thought to resist appropriation within a 'world that conceives nature as the realm of law'. It agrees, however, that a theory of content that locates norms 'inside' content will not be forthcoming-at least if this is to require fashioning the norms that in some sense govern judgment or thought into individually necessary conditions for contentful states. (shrink)

Aron Gurwitsch’s theory of the structure and dynamics of consciousness has much to offer contemporary theorizing about consciousness and its basis in the embodied brain. On Gurwitsch’s account, as we develop it, the field of consciousness has a variable sized focus or "theme" of attention surrounded by a structured periphery of inattentional contents. As the field evolves, its contents change their status, sometimes smoothly, sometimes abruptly. Inner thoughts, a sense of one’s body, and the physical environment are dominant field contents. (...) These ideas can be linked with (and help unify) contemporary theories about the neural correlates of consciousness, inattention, the small world structure of the brain, meta-stable dynamics, embodied cognition, and predictive coding in the brain. (shrink)

David Hume's Dialogues concerning Natural Religion, first published in 1779, is one of the most influential works in the philosophy of religion and the most artful instance of philosophical dialogue since the dialogues of Plato. It presents a fictional conversation between a sceptic, an orthodox Christian, and a Newtonian theist concerning evidence for the existence of an intelligent cause of nature based on observable features of the world. This new edition presents it together with several of Hume's other, shorter (...) writings about religion, and with brief selections from the work of Pierre Bayle, who influenced both Hume's views on religion and the dialectical style of the Dialogues. The volume is completed by an introduction which sets the Dialogues in its philosophical and historical contexts. (shrink)

Actions that go 'beyond the call of duty' are a common though not commonplace part of everyday life - in heroism, self-sacrifice, mercy, volunteering, or simply in small deeds of generosity and consideration. Almost universally they enjoy a high and often unique esteem and significance, and are regarded as, somehow, peculiarly good. Yet it is not easy to explain how - for if duty exhausts the moral life there is no scope to praise supererogatory acts, and if the consequentialist is (...) right there are no grounds for awarding them a special status. However, despite the distinctiveness of supererogation and the difficulty of accounting for it, philosophers have paid surprisingly little attention to the concept, and until now no thorough and systematic treatment of it has been proposed. This is what David Heyd offers in this book. His study will stimulate philosophers to recognise the importance of this rather neglected topic, and to take a fresh critical look at their theories in the light of its singular importance. (shrink)

In the Theaetetus, Plato looks afresh at a problem to which, he now realizes, he had earlier given an inadequate answer: the problem of the nature of knowledge. What Plato has to say on this question is of great interest and importance, not only to scholars of Plato, but also to philosophers with wholly contemporary interests. This book is a sustained philosophical analysis and critique of the Theaetetus. David Bostock provides a detailed examination of Plato's arguments and the issues (...) that they raise. He adjudicates on rival interpretations of the text, and looks at the relations between this and other works of Plato. The book does not presuppose any knowledge of Greek. (shrink)

Terry Eagleton is the foremost Marxist cultural theorist of our time. In the first book-length study of this highly influential figure, David Alderson provides detailed discussions of Eagleton's Marxism and his engagements with postmodernism, as well as an evaluation of his interventions in Irish Studies. Each of the chapters in this important intervention in current theoretical debates offers accessible contextualization of the key issues and provides detailed analyses of Eagleton's literary criticism. Alderson shows that the complex relations between nature, (...) culture and ideology, body, subjectivity and authority are at the heart of Eagleton's ethical and political concerns. He goes on to demonstrate that these relations inform the theorist's critical examinations of such literary works as Wuthering Heights and The Merchant of Venice, and his treatment of W.B. Yeats and Oscar Wilde. (shrink)

David Egan offers an original comparative study of Wittgenstein and Heidegger, identifying a similar concern with authenticity in their work. By examining their divergent ideas on how to exist and philosophize authentically, Egan demonstrates Wittgenstein and Heidegger's continued relevance to contemporary thought in a novel way.

Tom Beauchamp presents the definitive scholarly edition of two famous works by David Hume, both originally published in 1757. In A Dissertation on the Passions Hume sets out his original view of the nature and central role of passion and emotion. The Natural History of Religion is a landmark work in the study of religion as a natural phenomenon. Authoritative critical texts are accompanied by a full array of editorial matter.

[David Charles] Aristotle, it appears, sometimes identifies well-being with one activity, sometimes with several, including ethical virtue. I argue that this appearance is misleading. In the Nicomachean Ethics, intellectual contemplation is the central case of human well-being, but is not identical with it. Ethically virtuous activity is included in human well-being because it is an analogue of intellectual contemplation. This structure allows Aristotle to hold that while ethically virtuous activity is valuable in its own right, the best life available (...) for humans is centred around, but not wholly constituted by, intellectual contemplation. /// [Dominic Scott] In Nicomachean Ethics X 7-8, Aristotle distinguishes two kinds of eudaimonia, primary and secondary. The first corresponds to contemplation, the second to activity in accordance with moral virtue and practical reason. My task in this paper is to elucidate this distinction. Like Charles, I interpret it as one between paradigm and derivative cases; unlike him, I explain it in terms of similarity, not analogy. Furthermore, once the underlying nature of the distinction is understood, we can reconcile the claim that paradigm eudaimonia consists just in contemplation with a passage in the first book requiring eudaimonia to involve all intrinsic goods. (shrink)

Constellations, Volume 28, Issue 3, Page 450-452, September 2021.