This is the only current and comprehensive guide to Jewish sites on the Internet. Completely rewritten, this volume contains more than 1500 sites arranged in 136 subject areas.

A. NATURAL. HISTORY. OF. THE. SENSES. “This is one of the best books of the year—by any measure you want to apply. It is interesting, informative, very well written. This book can be opened on any page and read with relish.... thoroughly  ...

Introduction : but is it ethics? -- Alterity : the problem of transcendence -- Singularity : the unrepresentable face -- Responsibility : the infinity of the demand -- Ethics : normativity and norms -- Scarce resources? : Levinas, animals, and the environment -- Failures of recognition and the recognition of failure : Levinas and identity politics.

Based on two case studies of the design of electronic communication networks developed in the public and private sector, this article explores the barriers within current design cultures to account for the needs and diversity of users. Whereas the constraints on user-centered design are usually described in macrosociological terms, in which the user–technology relation is merely understood as a process of the inclusion or exclusion of users in design, the authors suggest that it is important to adopt a semiotic approach. (...) Moreover, they argue that we need to take into account the gender identity of designers to understand how design practices in ICT prioritize male users. The article shows how configuring the user as “everybody” and the use of the “I-methodology” are important constraints in the development of technologies that aim to reach users in all their diversity. (shrink)

Building on the breakthrough text Philosophy and Engineering: An Emerging Agenda, this book offers 30 chapters covering conceptual and substantive developments in the philosophy of engineering, along with a series of critical reflections by engineering practitioners. The volume demonstrates how reflective engineering can contribute to a better understanding of engineering identity and explores how integrating engineering and philosophy could lead to innovation in engineering methods, design and education. The volume is divided into reflections on practice, principles and process, each of (...) which challenges prevalent assumptions and commitments within engineering and philosophy. The volume explores the ontological and epistemological dimensions of engineering and exposes the falsity of the commonly held belief that the field is simply the application of science knowledge to problem solving. Above all, the perspectives collected here demonstrate the value of a constructive dialogue between engineering and philosophy and show how collaboration between the disciplines casts light on longstanding problems from both sides. The chapters in this volume are from a diverse and international body of authors, including philosophers and engineers, and represent a highly select group of papers originally presented in three different conferences. These are the 2008 Workshop on Philosophy and Engineering held at the Royal Academy of Engineering; the 2009 meeting of the Society for Philosophy and Technology at the University of Twente in the Netherlands; and the Forum on Philosophy, Engineering, and Technology, held in Golden, Colorado at the Colorado School of Mines. (shrink)

Showing that a radical feminist analysis cuts across class, race, sexuality, region, and religion, the varied contributors in this collection reveal the global reach of radical feminism and analyze the causes and solutions to patriarchal oppression.

In this paper the cognitive, cultural, and linguistic bases for a pattern of conventionalization of two types of iconic handshapes are described. Work on sign languages has shown that handling handshapes and object handshapes express an agentive/non-agentive semantic distinction in many sign languages. H-HSs are used in agentive event descriptions and O-HSs are used in non-agentive event descriptions. In this work, American Sign Language and Italian Sign Language productions are compared as well as the corresponding groups of gesturers in each (...) country using “silent gesture.” While the gesture groups, in general, did not employ an H-HS/O-HS distinction, all participants used iconic handshapes more often in agentive than in no-agent event descriptions; moreover, none of the subjects produced an opposite pattern than the expected one . These effects are argued to be grounded in cognition. In addition, some individual gesturers were observed to produce the H-HS/O-HS opposition for agentive and non-agentive event descriptions—that is, more Italian than American adult gesturers. This effect is argued to be grounded in culture. Finally, the agentive/non-agentive handshape opposition is confirmed for signers of ASL and LIS, but previously unreported cross-linguistic differences were also found across both adult and child sign groups. It is, therefore, concluded that cognitive, cultural, and linguistic factors contribute to the conventionalization of this distinction of handshape type. (shrink)

Henceforth "to transform" should mean "to change the sense of sense."The field of the entity … is structured according to the diverse—genetic and structural—possibilities of the trace.The first article in the first issue of Philosophy and Rhetoric is "The Rhetorical Situation," Lloyd Bitzer's critical exegesis on "the nature of those contexts in which speakers or writers create rhetorical discourse". Bitzer contends that the rhetor produces "the rhetorical text" when a "real" or "natural" —"objective and publicly observable" —situation "calls the discourse (...) into existence". That was 1968. Five volumes later, as you know, Richard E. Vatz flips the causal relation, maintaining instead that... (shrink)

In two experiments, we tested whether fearful facial expressions capture attention in an awareness-independent fashion. In Experiment 1, participants searched for a visible neutral face presented at one of two positions. Prior to the target, a backward-masked and, thus, invisible emotional or neutral face was presented as a cue, either at target position or away from the target position. If negative emotional faces capture attention in a stimulus-driven way, we would have expected a cueing effect: better performance where fearful or (...) disgusted facial cues were presented at target position than away from the target. However, no evidence of capture of attention was found, neither in behavior, nor in event-related lateralizations. In Experiment 2, we went one step further and used fearful faces as visible targets, too. Thereby, we sought to boost awareness-independent capture of attention by fearful faces. However, still, we found no significant attention-capture effect. Our results show that fearful facial expressions do not capture attention in an awareness-independent way. Results are discussed in light of existing theories. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Addressing Alterity:Rhetoric, Hermeneutics, and the Nonappropriative RelationDiane DavisTeaching is not reducible to maieutics; it comes from the exterior and brings me more than I contain.—Emmanuel Levinas, Totality and InfinityThere is always the matter of a surplus that comes from an elsewhere and that can no more be assimilated by me, than it can domesticate itself in me. A teaching that may part ways with Heidegger's motif of our being (...) able to learn only what we already understand—when does learning take place? what do we already understand?—the Conversation belongs, as ethical relation, to the effort of thinking the infinite, the transcendent, the Stranger. None of this amounts to thinking an object.—Avital Ronell, DictationsFrom Rhetorical Power to Reception Histories Steven Mailloux has brilliantly performed and explicated a "rhetorical hermeneutics" that demonstrates the "practical inseparability of interpretation and language use and thus of the discourses that theorize those practices, hermeneutics and rhetoric" (1998, 3). Many rhetoricians have challenged the specifics of Mailloux's various arguments and have more generally objected that "rhetorical hermeneutics" leans too far toward the hermeneutical, reducing rhetoric to an analytic or critical art and giving its productive (political) function the squeeze.1 Yet within these lively debates, very few have challenged his basic premise that rhetoric and hermeneutics are inextricably intertwined: the question has not been whether they are indissociable but which side of the production-reception coin rhetorical studies ought to emphasize.2 Michael Leff, for example, flipped Mailloux's adjective-noun relation to spotlight production, promoting a "hermeneutical rhetoric" that focuses more on political than literary texts; nonetheless, he agrees that "all interpretive work involves participation in a rhetorical exchange, and that every rhetorical exchange involves some interpretive work" (1997, 197-98). [End Page 191] Rosa Eberly goes further in Citizen Critics, offering a hermeneutical rhetoric that is less interested in "already-written discourses" than in spotlighting "rhetoric's power as an art productive of discourses and subjectivities for the present and the future" (2000, 34). Yet Eberly, too, affirms Mailloux's basic premise, which was nudged in the direction of conflation in the introduction to the 1997 collection Rhetoric and Hermeneutics in Our Time, in which the editors, Walter Jost and Michael Hyde note in passing that their title can "be understood as virtually tautological."And there is of course no doubt that rhetoric has a hermeneutic dimension; or, more carefully, that rhetoric constitutes the hermeneutic dimension. If "hermeneutics" indicates "the art of understanding," as Friedrich Schleirmacher wanted, then interpretation clearly depends upon production.3 "Rhetoric not only has its place within the sphere of objects surveyed by hermeneutics," as Werner Hamacher puts it, "but also constitutes an integral component of every hermeneutic operation. Every step in an interpretation corresponds to a rhetorical—or grammatical—figure" (1996, 70). Put more bluntly: intelligibility, including self-intelligibility, is a tropological product; cognition itself is a trope that can in no way be secured. Hermeneutics—as it's being used here—is completely dependent on, even absorbed by, rhetoric.4 I have no problem with this. Nor with Mailloux's suggestion that the reverse is also true:In some ways rhetoric and interpretation are practical forms of the same extended human activity: Rhetoric is based on interpretation; interpretation is communicated through rhetoric. Furthermore, as a reflection on practice, hermeneutics and rhetorical theory are mutually defining fields: hermeneutics is the rhetoric of establishing meaning, and rhetoric the hermeneutics of problematic linguistic situations.(Mailloux 1998, 4)I don't disagree: As the production and appropriation of meaning, rhetoric and hermeneutics are an indissociable team; together, they complete understanding's circle. I take this as a given.However, I want to suggest that there is also a non-hermeneutical dimension of rhetoric that has nothing to do with meaning-making, with offering up significations to comprehension. This dimension is reducible neither to figuration nor to what typically goes by the name persuasion; it is devoted to a certain reception, but not to the appropriation of meaning. Preceding and exceeding all hermeneutic interpretation, it deals not in signified meaning but in the address itself, in the exposure to the other; it deals not... (shrink)

Both practitioners and scholars are increasingly interested in the idea of the human-centered organization. This term first appeared in the late 1950s and has gained attention in the last ten years. Awareness of the need for human-centeredness grew during the COVID-19 pandemic, in which many organizational leaders were compelled to focus on employee health, safety, and well-being. In this paper, we review and synthesize the rather fragmented scholarly and practitioner literature on human-centered organization (HCO) to develop an integrated definition and (...) framework. The 26 sources reviewed in depth indicate that the HCO construct is primarily utilized in two ways. First, human-centered design scholars and practitioners conceive of HCOs as employing human-centered design practices. The second discourse involves the humanistic management and culture literature, which conceives of HCOs as embodying humanistic values and cultures. After reviewing these separate discourses, we synthesize them in an integrated definition as well as framework of HCO. The framework starts from humanistic values such as dignity, well-being, and justice, which are pivotal in creating organizational practices characterized by a common good purpose, positive human experiences on the job, team structures to coordinate work, and participatory tools and approaches. (shrink)

This volume discusses the importance of a multidimensional and multidisciplinary approach to Christian formation based upon godly love and the imago Dei (Latin, image of God). Grounded biblically and theologically, this interdisciplinary collection offers perspectives drawn from spirituality, ethics, philosophy, psychology, counselling, ecclesiology, physical health sciences, and leadership studies. Contributors address spiritual, emotional, and psychological formation, while highlighting how suffering has the potential to draw one closer to God and others. The book also details vocational development, appropriate stewardship of the (...) physical body, and the ways in which the Eucharist sacramentally contributes to the process of formation. The book concludes with a call for further exploration of additional research trajectories, not the least of which is how Christian formation contributes to the missio Dei, the mission of God. (shrink)

Le mouvement Occupons nous a démontré qu’il était fort côté tactique. Le moment est venu de prouver qu’il a aussi une stratégie.

Julian of Norwich (b. 1342) anticipated the ontological and epistemological work on sexed embodiment pioneered in the work of Merleau-Ponty and Irigaray in the 20th century. Her epistemology of sensual ‘showings’ helped reconfigure women’s embodiment and speech acts (‘bodytalk’): by recognizing cognitive emotions and the knowledge-producing body; and by envisioning the intertwining of human flesh with All That Is. The paper next examines Merleau-Ponty’s somatic discourse on the chiasmic flesh, which leads to a discussion of Irigaray’s work on poetic mimesis.

From domestic goddess to desperate housewife, this book explores the importance and centrality of postfeminism in contemporary popular culture.

For twenty years, Avital Ronell has stood at the forefront of the confrontation between literary study and European philosophy. She has tirelessly investigated the impact of technology on thinking and writing, with groundbreaking work on Heidegger, dependency and drug rhetoric, intelligence and artificial intelligence, and the obsession with testing. Admired for her insights and breadth of field, she has attracted a wide readership by writing with guts, candour, and wit. Coyly alluding to Nietzsche's gay science, The UberReader presents a solid (...) introduction to Avital Ronell's later oeuvre. It includes at least one selection from each of her books, two classic selections from a collection of her early essays, previously uncollected interviews and essays, and some of her most powerful published and unpublished talks. An introduction by Diane Davis surveys Ronell's career and the critical response to it thus far. With its combination of brevity and power, this Ronell primer will be immensely useful to scholars, students, and teachers throughout the humanities, but particularly to graduate and undergraduate courses in contemporary theory. (shrink)

Garrett Hardin's 'lifeboat ethics' is examined in the light of historical evidence which may be applied in part and with moderation to avoid both Hardin's predicted catastrophe and the inevitable guilt for survivors. If the metaphor of the lifeboat is re-examined, and slightly modified by including examples of real open boat passages, a scheme for implementing lifeboat ethics may be supported. In a case where some or all of the victims outside the lifeboat may be safely rescued, it is the (...) moral obligation of those in the boat to do so. The goal of any lifeboat situation, actual or metaphorical, is to secure the rescue of the greatest number of victims. The wrecks of both Endurance, on an exploratory voyage to Antarctica, and Essex, a whaling voyage, give insight into the application of lifeboat ethics. (shrink)

This paper examines the journals of Frances W. Willard, founder and organ izer of the Woman's Christian Temperance Union in the United States, and their revelations about the gender battle that raged within the psyche of Willard and other young women of her day. The failure of organized Chris tianity to provide solace or unbiased counsel to women such as Willard is apparent in a close reading of Willard's work. Within the pages of her journals, the struggle she faced is (...) obvious on almost every page; her strug gle with what society said she should do, and what she knew she was capable of doing, is present for all to see. The paper argues that because, however, lived in the United States within a short window of nineteenth- century time, she was able to form a 'Boston Marriage' with a young woman who provided her with the comfort and support she needed. The Boston Marriage, arguably, was available only for relatively well-to-do, white-middle-class women of an educated class, who had attended col lege and, because they were able to find a 'service' career of some kind, could live together in harmony. Enlightened families, like that of Henry James, were able to support female members of their class who did not 'fit in' to societal norms of the day and accept their lifestyle, while negat ing the sexuality of it. Organized religion, however, did not, and it is the failure of her church to help her find a way of life she can tolerate about which Willard writes. You shall not lie with a male as with a woman; it is an abomination. So God created humankind in his image, in the image of God he created them; male and female he created them. (shrink)

And faster growth must be seen to improve opportunities for the population as a whole. Further, setting out the evidence--as this book does for Scotland--is vital to overcoming entrenched institutional barriers to policy reform.

Avital Ronell has won worldwide acclaim for her work across literature and philosophy, psychoanalysis and popular culture, political theory and feminism, art and rhetoric, drugs and deconstruction. In works such as The Test Drive, Stupidity, Crack Wars, and The Telephone Book, she has perpetually raised new and powerful questions about how we think, what thinking does, and how we fool ourselves about the troubled space between thought and action. In this collection, some of today's most distinguished and innovative thinkers turn (...) their attention to Ronell's teaching, writing, and provocations, observing how Ronell reads and what comes from reading her. By reading Ronell, and reading Ronell reading, contributors examine the ethico-political implications of her radical dislocations and carefully explicate, extend, and explore the paraconcepts addressed in her works. (shrink)

Diane Blakemore; XI*—Performatives and Parentheticals, Proceedings of the Aristotelian Society, Volume 91, Issue 1, 1 June 1991, Pages 197–214, https://doi.org/.

In philosophy and rhetorical studies, self-knowledge inscribes the absolutely indivisible line that separates “the human” from “the animal.” Autodeixis, the self-reflexive power of the I, is the condition both for language acquisition and for reason; it names an exceptional sort of auto–affection in which a being demonstrates the capacity to step back from itself enough to recognize itself and so to refer to itself as itself. What I propose in this article, however, is that autodeixis involves not a specifically human (...) power to disclose an ontological as such but the extrahuman operations of an allegorical as if. The presumption of self-knowledge is not an innate quality of “the human” but the already relational condition for any living being that must repeat itself to be itself. A kind of preoriginary rhetoricity, I argue, is the very condition for the singularity and functioning of any living being. (shrink)

This article argues that rhetorical theory will never dominate a quasi-originary and ontolgising rhetoricity that nonetheless calls for it. This rhetoricity is not simply a game played ‘in the world’, to borrow Derrida's phrasing; it is—like writing, like metaphoricity, like the ‘yes-yes’ or (en)gage—one more name for ‘the game of the world’. To get some traction on this undeclinable yet unmasterable rhetoricity, we’ll examine what Derrida calls ‘a danger of rhetoricism’ in de Man's work, a tendency to overestimate the authority (...) of the linguistic, the verbal, the discursive. The goal is not so much to substantiate Derrida's suspicions about de Man's ‘rhetoricism’ as it is to get on the tail of a rhetorical force that is irreducible to it, an ineluctable affectability or responsivity that is bound up in the very structure of sur-vival. (shrink)

First published in 1983. Routledge is an imprint of Taylor & Francis, an informa company.

This book provides answers to both normative and metaethical questions in a way that shows the interconnection of both types of questions, and also shows how a complete theory of reasons can be developed by moving back and forth between the two types of questions. It offers an account of the nature of intimate relationships and of the nature of the reasons that intimacy provides, and then uses that account to defend a traditional intuitionist metaethics. The book thus combines attention (...) to the details of the lived moral life – the context in which many of our most pressing moral questions arise, how we deliberate and make moral decisions, the complexities that plague our attempts to know what we ought to do – with theoretical rigor in offering an account of the nature of reasons, how we come to have moral knowledge, and how we can adjudicate between competing positions. (shrink)

In a recent comment made about my paper “A Social Movement Perspective on Finance: How Socially Responsible Investment Mattered”, published in this journal, Déjean, Giamporcaro, Gond, Leca and Penalva-Icher strongly criticize the social movement perspective adopted on French SRI. They both contest the empirical analysis of the movement and the possibility for insiders to trigger institutional change towards sustainability. This answer aims to address the different concerns raised throughout their comment and illuminate the differences between both approaches. It first explains (...) why SRI in France can be considered as a social movement, despite not being protest-oriented. It then reflects on the dangers of systematically associating societal change with radical activism. It concludes by elaborating on the importance of acknowledging the potential contribution of reformist movements from within the economic institutions to the enhancement of the social good. (shrink)

Kant stated that there are three mental faculties: cognition, feeling, and desire. The faculty of feeling has received the least scholarly attention, despite its importance in Kant's broader thought, and this volume of new essays is the first to present multiple perspectives on a number of important questions about it. Why does Kant come to believe that feeling must be described as a separate faculty? What is the relationship between feeling and cognition, on the one hand, and desire, on the (...) other? What is the nature of feeling? What do the most discussed Kantian feelings, such as respect and sublimity, tell us about the nature of feeling for Kant? And what about other important feelings that have been overlooked or mischaracterized by commentators, such as enthusiasm and hope? This collaborative and authoritative volume will appeal to Kant scholars, historians of philosophy, and those working on topics in ethics, aesthetics, and emotions. (shrink)

In part I of this paper I argue that on his theory of the mind as the idea of an actually existing body Spinoza is unable to account for the ability of the mind to have adequate knowledge, and I suggest that his theory of the eternity of the mind can be viewed as his solution to this problem. In part II I deal with the question of the meaning of ‘eternity’ in Spinoza, in regard both to God and the (...) human mind, and I sketch a line of thought which I believe may have provided him with further motivation for his theory that a part of the mind is eternal. (shrink)

Text of and reflection on the 1981 encounter between Hans-Georg Gadamer and Jacques Derrida, which featured a dialogue between hermeneutics in Germany and post-structuralism in France. <br.