In lieu of an abstract, here is a brief excerpt of the content:Remembering Lewis E. HahnGeorge C. H. Sun, President, John Howie, Professor Emeritus, Thomas Alexander, Professor and Director of Graduate Studies, Kenneth W. Stikkers, Professor and Chair, Randall Auxier, Professor, Robert Hahn, Professor, Joseph Wu, Professor Emeritus, Elizabeth R. Eames, Professor Emeritus, Martin Lu, Professor of Philosophy, George Kimball Plochmann, Professor Emeritus, Matt Sronkoski, Philosophy Graduate and Academic Adviser, Dave Clarke, Professor Emeritus, Eugenie Gatens-Robinson, Professor Emerita, Hans H. (...) Rudnick, Professor Emeritus, Stephen Bickham, Professor EmeritusPresident, and Don Mikula (bio)The following testimonials were offered on the occasion of a memorial gathering for Dr. Lewis E. Hahn held on February 19, 2005, and were compiled for presentation here by Sharon (Hahn) Crowell.A Tribute to Dr. Lewis E. Hahn (1908-2004) from a Global PerspectiveGeorge C. H. Sun President, Thomé H. Fang Institute, Inc., Mobile, AlabamaAmong the philosophical community in both the East and the West, no word of introduction is needed for our beloved Master, who was the recipient of numerous distinctions and honors, with titles that included "Man of the Year in Philosophy" and "Award of Lifetime Achievement." The very name "Lewis E. Hahn" itself already stands now for genuineness, dedication, and fulfillment.A great work is a dialogue with eternity; a great person is such a work. In less than thirty years he succeeded in developing Carbondale from what had been a small college town in the Midwest into the Mecca of American philosophy. His most important achievements were the Dewey Center and the Pepper Archives that he helped install at SIUC These, among other such institutions, will remain a unique contribution, a glory of American philosophy, and a monument in the history of human thought.For posterity Lewis E. Hahn will remain an object of wonder and amazement. How is it possible for one human being to have accomplished so much, so well, and in so short a span of time—less than one century—in breadth, depth, and diversity? Some one hundred years ago, by bridging the gap between the New World and the Old, William James was hailed as the great genius of international friendship among philosophical thinkers, but we now find a greater genius in Lewis E. Hahn, who succeeded in bringing together the peoples of East and West from at least four continents: Europe, Australia, America (both North and Latin America), and Asia. To my knowledge, few of his predecessors and contemporaries have been half so widely read and liberal-minded as he was, in view of the range and scope of the Library of Living Philosophers that he helped continue after the passing of its founder, Dr. Paul A. Schilpp.What type of man was Hahn, our younger generation will wonder? Only a pluralist approach can help us understand the true character of such a legendary pluralist-contextualist. In short, he was "a full personality." As I recall, while working on my dissertation with him in the 1970s, we had a brief discussion on Confucius, the sage of ancient China. "A full personality!" was his laconic assessment. Suddenly I realized, to quote the Analects: "The Master is talking about himself!" For, as the Buddhists put it, only a Buddha can understand a Buddha. Or, as William James put it, only one who has philosophy can appreciate philosophy. Many friends [End Page 1] of my generation admire him so much; Te Chen of Hong Kong calls him "a great Confucian in America." Those who regret the loss of many precious Confucian virtues in China today have now rediscovered them in the person of Lewis E. Hahn! If Nietzsche called Kant "a great Chinese in Königsberg," it is simply because he had not encountered our own Master.A paradigm of academic leadership, Dr. Hahn is simply irreplaceable—this is a tribute I personally heard in Carbondale in the late 1960s. It is not an exaggeration to say that he was a superb administrator, and he could have been the best Secretary of the State we ever had, for he possessed more in the way of philosophical wisdom than all his predecessors put together! As a great teacher, he was no less "serene, good, learned, wise, and ardent" than... (shrink)

The essential writings from the three pillars of Stoicism. Bringing together the essential writings of the three most influential Stoic philosophers, The Essential Stoic is an accessible and instructive guide to living a better life through the teachings of Stoicism, and includes an insightful introduction from Mark Tuitert, Olympic speed skater and bestselling author of The Stoic Mindset. Distilling the wisdom of the three Stoic masters, this volume contains the three most widely-read volumes of Stoic philosophy in history. Readers will (...) get a comprehensive, 360-degree view of Stoicism, from Epictetus' ethics to Marcus Aurelius' reflections to Seneca's aphorisms. Hailed as one of Rome's "last good emperors," Marcus Aurelius reflects on living wisely, calmly, and virtuously in a chaotic world. Epictetus describes the need to rationally accept the world around us and live with uncompromising virtue. Seneca provides quick, accessible Stoic wisdom in a series of letters to his friend Lucilius. The philosophers' combined wisdom shows readers how to live their best lives, staying calm and rational in the face of hardship, remaining true to their own code of ethics, and accepting the world on its own terms. (shrink)

Beginning with the publication of Kant’s _Critique of Pure Reason_ and extending through to Hegel’s death, the period known as German Idealism signaled the end of an epoch of rationalism, empiricism, and enlightenment—and the beginning of a new “critical” period of philosophy. The most comprehensive anthology of this vital tradition to date, _German Idealism_ brings together an expansive selection of readings from the tradition’s major figures like Kant, Hegel, Fichte, and Schelling. Arranged thematically into sections on topics such as the (...) relationships between self and knowledge, freedom and morality, law and state, and nature and science, to name a few, _German Idealism_ discloses many of the contrasts that helped to differentiate each of the tradition’s key thinkers. Each expertly translated text comes with an editorial introduction to guide readers through many of the problems the texts specifically deal with, as well as their historical context. The most accessible and expansive introduction to German Idealism ever, this anthology will be hailed by instructors and scholars as the most dependable guide to the tradition for years to come. (shrink)

A quarterback like Green Bay's Aaron Rodgers gambles with a Hail Mary pass at the end of a football game when he has nothing to lose - the risky throw might turn defeat into victory, or end in a meaningless interception. Rodgers may not realize it, but he has much in common with figures such as George Washington, Rosa Parks, Woodrow Wilson, and Adolph Hitler, all of whom changed the modern world with their risk-loving decisions. In The Power of (...) Nothing to Lose, award-winning economist William Silber explores the phenomenon in politics, war, and business, where situations with a big upside and limited downside trigger gambling behavior like with a Hail Mary. Silber describes in colorful detail how the American Revolution turned on such a gamble. The famous scene of Washington crossing the Delaware on Christmas night to attack the enemy may not look like a Hail Mary, but it was. Washington said days before his risky decision, "If this fails I think the game will be pretty well up." Rosa Parks remained seated in the White section of an Alabama bus, defying local segregation laws, an act that sparked the modern civil rights movement in America. It was a life-threatening decision for her, but she said, "I was not frightened. I just made up my mind that as long as we accepted that kind of treatment it would continue, so I had nothing to lose. (shrink)

The Danish critic Georg Brandes (1842–1927) visited Warsaw in 1885 and 1886, with the pretext of lecturing—in French—on modern literature, making thereby the Polish cause for freedom his own. It was his endeavor not to take sides in the smoldering strife between radical and catholic circles, freedom from the brutal Russian regime being the chief common issue. During his second visit he lectured on Polish literature, though only knowing it through translations. This demonstration of solidarity was received with enthusiasm.In his (...) book Impressions from Poland—Danish 1888, in English, German and Polish 1898—he gives a vivid description of the Polish passion for freedom, not hiding more negative sides of the national character as he found them, such as improvidence and bohemianism. The book was understood as an act of solidarity, and during a visit to Krakow in 1898 he was hailed as the spokesman of freedom and one of the few West-European supporters of the Polish cause.When, by November 1914, Brandes learned about Polish religious pogroms he did not hesitate to condemn them in two articles born by indignation. The articles, immediately published in many languages, aroused much attention worldwide, at the same time costing him most of his Polish popularity. (shrink)

Idealist philosopher Georg Hegel defied the traditional epistemological distinction of objective from subjective and developed his own dialectical alternative. Remarkable for its breadth and profundity, this work combines aspects of psychology, logic, moral philosophy, and history to form a comprehensive view that encompasses all forms of civilization. Its three divisions consist of the subjective mind (dealing with anthropology and psychology), the objective mind (concerning philosophical issues of law and morals), and the absolute mind (covering fine arts, religion, and philosophy). Wide-ranging (...) in its influence, this survey of the evolution of consciousness is essential reading for all students of philosophy and history. (shrink)

The topic of a priori knowledge is approached through the theory of evidence. A shortcoming in traditional formulations of moderate rationalism and moderate empiricism is that they fail to explain why rational intuition and phenomenal experience count as basic sources of evidence. This explanatory gap is filled by modal reliabilism -- the theory that there is a qualified modal tie between basic sources of evidence and the truth. This tie to the truth is then explained by the theory of concept (...) possession: this tie is a consequence of what, by definition, it is to possess (i.e., to understand) one’s concepts. A corollary of the overall account is that the a priori disciplines (logic, mathematics, philosophy) can be largely autonomous from the empirical sciences. (shrink)

Configural face processing precedes featural face processing under the face-attended condition, but their temporal sequence in the absence of attention is unclear. The present study investigated this issue by recording visual mismatch negativity, which indicates the automatic processing of visual information under unattended conditions. Participants performed a central cross size change detection task, in which random sequences of faces were presented peripherally, in an oddball paradigm. In Experiment 1, configural and featural faces were presented infrequently among original faces. In Experiment (...) 2, configural faces were presented infrequently among featural faces, or vice versa. The occipital-temporal vMMN emerged in the 200–360 ms latency range for configural, but not featural, face information. More specifically, configural face information elicited a substantial vMMN component in the 200–360 ms range in Experiment 1. This result was replicated in the 320–360 ms range in Experiment 2, especially in the right hemisphere. These results suggest that configural, but not featural, face information is associated with automatic processing and provides new electrophysiological evidence for the different mechanisms underlying configural and featural face processing under unattended conditions. (shrink)

TRANSLATORS PREFACE THE PRESENT TRANSLATION OF GEORG SIMMEL'S Schopen- hauer und Nietzsche: Ein Vortragszyklus (1907), ...

"This book is a sorely needed corrective. Animal Spirits is an important--maybe even a decisive--contribution at a difficult juncture in macroeconomic theory.

touch 27 Thirrdly, the straining of the eye 28 The occasions which suggest distance have in their own nature no relation to it 29 A difficult case proposed by Dr. Barrow as repugnant to all the known theories 30 This case contradicts a ...

Functionalism would be mistaken if there existed a system of deviant relations (an “anti-mind”) that had the same functional roles as the standard mental relations. In this paper such a system is constructed, using “Quinean transformations” of the sort associated with Quine’s thesis of the indeterminacy of translation. For example, a mapping m from particularistic propositions (e.g., that there exists a rabbit) to universalistic propositions (that rabbithood is manifested). Using m, a deviant relation thinking* is defined: x thinks* p iff (...) x thinks m(p). Such deviant relations satisfy the commonly discussed functionalist psychological principles. Finally, a more complicated system of deviant relations is constructed, one satisfying sophisticated principles dealing with the self-conscious rational mind. (shrink)

Physics underlies all complexity, including our own existence: how is this possible? How can our own lives emerge from interactions of electrons, protons, and neutrons? This book considers the interaction of physical and non-physical causation in complex systems such as living beings, and in particular in the human brain, relating this to the emergence of higher levels of complexity with real causal powers. In particular it explores the idea of top-down causation, which is the key effect allowing the emergence of (...) true complexity and also enables the causal efficacy of non-physical entities, including the value of money, social conventions, and ethical choices. (shrink)

The description for this book, Desert, will be forthcoming.

George Berkeley (1685-1753) is the superstar of Irish Philosophy. He entered Trinity College, Dublin, in 1700 and became a fellow in 1707. In 1724 he resigned his Fellowship to become Dean of Derry, and in 1734 he was made Bishop of Cloyne. He settled in Oxford in 1752 and died the following year. The work of George Berkeley is marked by its diversity and range. His writings take in such topics as mathematics, psychology, politics, health, economics, deism and (...) education, as well as that with which he is most associated - philosophy. Whatever topic he dealt with, his grasp of the subject matter was always impressive and his criticisms of his contemporaries often acute. Among the most noteable of the British Empiricists, he took his starting point from Locke's new 'way of ideas', but he rejected abstract ideas and the possibility of real existence outside perception. It is for this doctrine that he is most known - that there is no such thing as matter, and that things are collections of ideas which can exist only in our minds and only for so long as they are perceived. This philosophy, summed up in his phrase 'to be is to be perceived', he termed 'immaterialism'. A.C. Fraser's collection includes a series of what were previously unpublished notes by Berkeley on all the main topics of his philosophy. This, the 1901 edition, was the first complete edition of his works. (shrink)

ABSTRACT The publication of Ta-Nehisi Coates's Between the World and Me has been met with mixed and widespread reviews and reactions. Responses have ranged from a critique of his “pessimism” to a grand celebratory remark announcing him as the next great intellectual and social critic in the mold of James Baldwin. Yet there are few reviews that have acknowledged Coates's project as a materialist cosmology of the body, meaning that while Coates embraces terrestriality over transcendence, he nevertheless sees great possibilities (...) in the body, the greatest of which is the creation and destruction of “galaxies of reality.” More than just examining race and race relations in the midst of one of the highest incidences of black death, Coates's book examines the meaning of this lived reality at the level of the body and its capacities to both open up and close down material possibilities of life and death. This article will investigate the meaning of the body in Coates's book, its relationship to “race,” and will argue that while Coates does not offer us a solution to the problem of racial embodiment, he does offer the idea that one can and must make peace within the chaos of existence. (shrink)

Georges Sorel's Study on Vico is a revelatory document of the depths and stakes of French social thought at the end of the 19th century. What brought Sorel to the 18th century Neapolitan theorist of history? Acute awareness of the limitations of Marxist thought in his day, a profound concern with the material underpinnings of language, law, and culture, and the imperative to understand the possibilities of revolutionary change. We find here a different Sorel, one who speaks in surprising ways (...) to the 21st century. The translation is accompanied by an introduction and by a set of notes which situate the text both in Sorel's overall intellectual trajectory and in the fin de siècle debates from which it emerged. (shrink)

This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be (...) preserved, reproduced, and made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

In the light of two unpublished letters from Carnap to Kuhn, this essay examines the relationship between Kuhn's The Structure of Scientific Revolutions and Carnap's philosophical views. Contrary to the common wisdom that Kuhn's book refuted logical empiricism, it argues that Carnap's views of revolutionary scientific change are rather similar to those detailed by Kuhn. This serves both to explain Carnap's appreciation of The Structure of Scientific Revolutions and to suggest that logical empiricism, insofar as that program rested on Carnap's (...) shoulders, was not substantially upstaged by Kuhn's book. (shrink)

Many epistemologists have been interested in justification because of its presumed close relationship to knowledge. This relationship is intended to be ...

Social movements have driven large shifts in public attitudes and values, from anti-slavery to marriage equality. A central component of these movements is moral persuasion. We conduct a randomized-controlled trial of pro-vegan animal-welfare pamphlets at a college campus. We observe the effect on meat consumption using an individual-level panel data set of approximately 200,000 meals. Our baseline regression results, spanning two academic years, indicate that the pamphlet had no statistically significant long-term aggregate effects. However, as we disaggregate by gender and (...) time, we find small statistically significant effects within the semester of the intervention: a 2.4 percentage-point reduction in poultry and fish for men and a 1.6 percentage-point reduction in beef for women. The effects disappear after 2 months. We merge food purchase data with survey responses to examine mechanisms. Those participants who self-identified as vegetarian, reported thinking more about the treatment of animals or expressed a willingness to make big lifestyle changes reduced meat consumption during the semester of the intervention. Though we find significant effects on some subsamples in the short term, we can reject all but small treatment effects in the aggregate. (shrink)

This book is affords us the opportunity to rediscover Richard Wright and reexamine his work and its continuing significance in light of our contemporary situation. Moreover, the collection allows us to analyze Wright’s relationship and contribution to the discipline of philosophy, both challenging and enriching its traditional ideas and concepts.

One of the important measures of quality of education is the performance of students in academic settings. Nowadays, abundant data is stored in educational institutions about students which can help to discover insight on how students are learning and to improve their performance ahead of time using data mining techniques. In this paper, we developed a student performance prediction model that predicts the performance of high school students for the next semester for five courses. We modeled our prediction system as (...) a multi-label classification task and used support vector machine (SVM), Random Forest (RF), K-nearest Neighbors (KNN), and Multi-layer perceptron (MLP) as base-classifiers to train our model. We further improved the performance of the prediction model using a state-of-the-art partitioning scheme to divide the label space into smaller spaces and used Label Powerset (LP) transformation method to transform each labelset into a multi-class classification task. The proposed model achieved better performance in terms of different evaluation metrics when compared to other multi-label learning tasks such as binary relevance and classifier chains. (shrink)

Much of Africana philosophy concerns itself with the social and political; that is, those issues that relate to “racism” or “racialization” as suffered by Africana persons. Within this understanding, Africana persons become defined by and studied through theories which presume a shared anthropology with their white counterparts. This essay argues that Africana philosophy would benefit in thinking beyond “race” and “racialization” towards a theorization of the cultural aspects of Africana persons as the basis of our study and understanding of Africana (...) persons. Specifically, this essay theorizes the relationship between mytho-logos and the culturalogic as offering a new lens through which to analyze the range problems confronting Africana philosophy. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Christian Ethics: A Very Short Introduction, and: Christian Ethics: A Brief History, and: Behaving in Public: How to Do Christian EthicsBeth K. HaileChristian Ethics: A Very Short Introduction D. Stephen Long Oxford: Oxford University Press, 2010. 144 pp. $11.95Christian Ethics: A Brief History Michael Banner West Sussex, UK: Wiley-Blackwell, 2009. 160 pp. $24.95Behaving in Public: How to Do Christian Ethics Nigel Biggar Grand Rapids, Mich.: Eerdmans, 2011. 142 (...) pp. $16.00In calling ethics “Christian,” the question of distinctiveness, or the normative force of theological claims, inevitably arises. Three new books explore what Christian ethics looks like if it is to take seriously its theological basis for engaging the world.Stephen D. Long, professor of systematic theology at Marquette University, attends to the difficulties in predicating “Christian” of “ethics,” yet he is concerned more with explaining how Christianity can be ethical rather than vice versa. His Christian Ethics: A Very Short Introduction opens with a quote from Christopher Hitchens and later dedicates almost an entire chapter to analyzing the failures of Christian ethics. From the Crusades to colonialism, the Galileo affair to slavery, Long provocatively asks whether modern ethics emerges as a result of the failure of Christian moral claims. While not sidestepping the difficulties in Christian history, Long is careful to note how this history is often distorted to serve the goals of contemporary secular politics, goals which he points out have resulted in the bloody failures of the twentieth century. Perhaps a renewed interest in Christian ethics, Long notes, is a result of the failures of secularism.Long manages to cover a surprising breadth of material in his brief book, from a sweeping historical overview of Christian theology to a final chapter on [End Page 195] the practical matters of sex, money, and political power. Long also summarizes some important theological differences among Christians that lead to practical disagreements about the nature of Christian ethics. His overview of the Catholic-Lutheran convergence on matters of faith and works is particularly helpful in establishing the theological basis for an ecumenical Christian ethics. This historical survey serves to illustrate that ethics is both an integral part of and a contradiction to Christianity. Still, argues Long, while Christianity may claim to be more than ethical, it may never claim to be less.While commendable in breadth, the genre of the “very short introduction” precludes depth and must necessarily omit important information. In his summary of Catholic ethics, for example, Long addresses nominalism and probabilism but omits the Catholic social tradition, a particularly glaring omission given his topic. In the end, the target audience is the educated and curious layperson, more suitable for a church group than a classroom, though this is reflective of the nature of “the very short introduction” series and does not indicate any limitation in Long’s skill as a scholar.In the spirit of brevity, Michael Banner, Fellow of Trinity College in Cambridge, offers Christian Ethics: A Brief History, which, like any brief history, paints with broad and admittedly selective strokes. The aim of this work is not to evaluate the normative value of Christian claims but rather to establish the ethical implications of Christian belief. Unlike Long, who directly addresses the ethical failures of the church, Banner is more apologetic. In clarifying the difficulties of writing a text such as this one, he observes that Christian history has not been guided by texts as much as by action. In this vein, Banner begins not chronologically but with the Rule of St. Benedict and its call to live in a relationship with God and neighbor characterized by love.Banner grounds the theoretical dimension of Christian ethics in this emphasis on practice. Given the way of life Christians are called to, what are its limitations and possibilities? Banner turns to Augustine’s notion of the weakness of the will and the human creature’s need for grace, which he then places in creative tension with Aquinas’s emphasis on the harmony between faith and reason. In somewhat breathtaking conciseness, Banner describes how the Scholastic emphasis on natural law, casuistry, and the categorizing of sins led to what he calls... (shrink)

ABSTRACT In characterizing his second studio album, good kid, m.A.A.d city, as a “short film” Kendrick Lamar offers something of a public declaration: We, the listening audience, are not hearing another hip-hop album, just another “autobiography” or slice of one person's life, but, rather, something else; we are hearing a mixture of social, cultural, and personal narrative truth in what will be termed “autoethnography.” In doing so, Lamar offers us a new way of thinking about hip-hop as a whole, not (...) simply as a capitalistic enterprise or as a “black news” channel but as a distinct method for collecting data and understanding the experiences and existence of black people. While autoethnography is not a new method for research, it has been underutilized in philosophy as an approach to reading “texts” of all sorts, in particular Africana texts. This article analyzes Kendrick Lamar's second album to demonstrate why autoethnography is important as both a way of understanding reality and an expression of reality and also why it is centrally important for “doing” Africana philosophy. (shrink)

How do we evaluate the power and utility of language when it has been made to articulate falsehoods in certain totalitarian regimes or has been charged with vulgarity and imprecision in a mass-consumer democracy? How will language react to the increasingly urgent claims of more exact speech such as mathematics and symbolic notation? These are some of the questions Steiner addresses in this elegantly written book, first published in 1967 to international acclaim.

This important new work surveys the source and ramifications of the famed Nuremburg Code -- recognized around the world as one of the cornerstones of modern bioethics.

Benjamin Franklin famously wrote that “the good [that] men do separately is small compared with what they may do collectively” (Isaacson 2004). The ability to join with others in groups to accomplish goals collectively that would hopelessly overwhelm the time, energy, and resources of individuals is indeed one of the greatest assets of our species. In the history of humankind, groups have been among the greatest workers, builders, producers, protectors, entertainers, explorers, discoverers, planners, problem-solvers, and decision-makers. During the late 19th (...) and early 20th century, many social scientists employed the notorious “group mind” idiom to express the sensible idea that groups can function as the seats of cognition, intelligence, and agency in their own right (Allport 1968; Wilson 2004). In their quest to stress (rightly) that group phenomena are something “over and above” the sum of individual contributions, a fondness for vitalist metaphors led them to believe (wrongly) that genuine group cognition must be the result of tapping into individualistically inaccessible, “holistic” forces. Today, inspired in part by historically unparalleled forms of mass collaboration enabled by the internet, it has once again become popular to speak of collective intelligence, group agency, or even the emergence of a “global brain” (cf. the wiki-edited MIT Handbook of Collective Intelligence). -/- In this chapter, I review some contemporary developments of the idea of group cognition, defined broadly as the collaborative performance of cognitive tasks such as remembering, problem-solving, decision-making, or verbal creativity for the purpose of producing a group-level outcome. My discussion serves a two-fold purpose. First, by discussing how the idea of group cognition can be operationalized, I seek to show that we can retain some central theoretical insights of the “group mind” thesis without succumbing to its eccentric metaphysical overtones. Second, by providing a useful array of generalizable taxonomic resources, I hope to foster greater degrees of mutual awareness among insufficiently integrated areas of research on group performance. (shrink)

This edited volume draws upon Lacanian psychoanalytic theory to examine the conscious and unconscious forces underlying race as a social formation, conceptualizing race, racial identity, and racism in ways that go beyond traditional modes of psychoanalytic thought Featuring contributions from Lacanian scholars from diverse geographical and disciplinary contexts, chapters span a wide breadth of topics including white nationalism and contemporary debates over confederate monuments; emergent theories of race rooted in Afropessimism and postcolonialism; Latinx and other racialized groups; apartheid and American (...) slavery; and applications of Lacan's concepts of the lamella, drive and sexuation to processes of racialization. The collection both reorients readers' understandings of race through its deployment of Lacanian theory and redefines the Lacanian subject through its theorizing of subjectivity in relation to race, racism and racial identification. Lacan and Race will be a definitive text for psychoanalytic theorists and contemporary scholars of race and appeal to readers across the fields of psychology, cultural studies, humanities, politics, and sociology. (shrink)

This book introduces the reader to the philosophy of early Christianity in the 2nd-4th centuries AD, and contextualizes the philosophical contributions of early Christians in the framework of the ancient philosophical debates. It examines the first attempts of Christian thinkers to engage with issues such as questions of cosmogony and first principles, freedom of choice, concept formation, and the body-soul relation, as well as later questions like the status of the divine persons of the Trinity. It also aims to show (...) that the philosophy of early Christianity is part of ancient philosophy as a distinct school of thought, being in constant dialogue with the ancient philosophical schools, such as Platonism, Aristotelianism, Stoicism, and even Epicureanism and Scepticism. This book examines in detail the philosophical views of Christian thinkers such as Justin Martyr, Clement of Alexandria, Irenaeus, Tertullian, Origen, Basil and Gregory of Nyssa and sheds light in the distinct ways they conceptualized traditional philosophical issues and made some intriguing contributions. The book's core chapters survey the central philosophical concerns of the early Christian thinkers and examines their contributions. These range across natural philosophy, metaphysics, logic and epistemology, psychology and ethics, and include such questions as how the world came into being, how God relates to the world, what is the status of matter, how we can gain knowledge, in what sense humans have freedom of choice, what the nature of soul is and how it relates to the body, and how we can attain happiness and salvation. The Philosophy of Early Christianity is intended for undergraduate and postgraduate students of ancient philosophy and early Christianity, from across the disciplines of classics, history and theology. (shrink)

George GrantÑphilosopher, conservative, Canadian nationalist, ChristianÑwas one of Canada’s most significant thinkers, and the author of Lament for a Nation, Technology and Empire, and English-Speaking Justice. Admirers and critics of the author will welcome these compelling essays about society’s traditional values in a technological age.

Since its publication in 1935, Kenneth Burke's Permanence and Change, a text that can serve as an introduction to all of Burke's theories, has become a landmark of rhetorical study. Using new archival sources and by contextualizing the theory in the past and present, Ann George offers the first sustained exploration of Burke's work and seeks to clarify the notoriously difficult book for both amateurs and scholars of rhetoric in Kenneth Burke's Permanence and Change: A Critical Companion.

De récents travaux ont éclairé sans équivoque aucune l'adhésion de Martin Heidegger au totalitarisme hitlérien. Georges-Arthur Goldschmidt, traducteur de Kafka et de Nietzsche, reprend la question par un biais plus personnel, dans les pas de Victor Klemeperer, l'auteur de la Lingua Tertii Imperrii (1947). "Gefolgschaft", "Einsatz", "Ereignis" : autant de termes appartenant à la fois au vocabulaire nazi et au système philosophique heideggerien. L'appropriation d'un tel langage n'a rien d'opportuniste ou d'occasionnel, mais marque un engagement profond. Cet ouvrage rare et (...) décisif restitue au lecteur français le champ lexical allemand contemporain d'Heidegger. Il dévoile les implications politiques d'une terminologie qui, en passant dans la traduction d'une langue à l'autre, lui échappent souvent. Une telle contamination constitue symboliquement l'un des événements les plus importants du XXe siècle philosophique, dont on ne finira pas de mesurer la portée et les conséquences. (shrink)

The ‘extended mind’ thesis asserts that cognitive processes are not bound by the skull or even skin of biological individuals, but actively incorporate environmental structures such as symbols, tools, artifacts, media, cultural practices, norms, groups, or institutions. By distributing cognition across space, time, and people in canny ways, we circumvent or overcome the biological limitations of our brains. Human beings are creative, albeit opportunistic experts in cognitive ‘self-transcendence.’ This entry surveys discussions of EM in philosophy of mind and cognitive science (...) which point to this overarching theme. (shrink)

There is an important part in Schopenhauer's bibliography dedicated to reflections on a good life. Between 1826 and 1829, the German philosopher started to think about a eudemonology, an unfinished project, which relied on the rescue of the thought of ancient philosophers. In his discussions there is a great appreciation for Stoic thinking in order to produce a life as little unhappy as possible. Therefore, it seems relevant to revisit Schopenhauer's ideas and compare them with Seneca, who focused on the (...) same topics: the appropriation of the concepts of praecepta and decreta and their connection with happiness. (shrink)