Being Reconfigured presents some of the most brilliant and audacious theses in recent phenomenological research. Challenging so much post-Heideggerian doxa, it argues against contemporary phenomenology’s denegation of Being, but suggests, as well, that phenomenology itself can provide a viable and fruitful alternative to this impasse. -/- Specifically, Being Reconfigured delineates the source of phenomenology’s ‘refusal’ of Being, in Husserl; the main strands it demonstrates, in Marion and Levinas; and the fundamental problems its entails—in Marion, the necessary retention of a ‘metaphysical’ (...) subject, and in Levinas, the necessary revival of Kantian dualisms and diremptions. Beyond this critical survey, however, Leask also provides an alternative perspective, through a reassessment of Edith Stein’s ‘generous ontology.’ This reassessment involves: delineating Stein’s Patristic and Scholastic sources; amplifying her suggestions, through the work of Michel Henry, Merleau-Ponty and Levinas himself; and demonstrating the contemporary significance of Stein’s phenomenology of Being-sustained and Being-safe(ty). By considering Being in these Steinian terms of support, safety and charity, Leask concludes, we might begin to overcome the difficulties described in the book’s earlier chapters—and to do so by radically reassessing the ‘nature’ of the Being that we take for granted. (shrink)

This article argues that the Fourth and Fifth of John Toland's Letters to Serena are best understood as a creative confrontation of Spinoza and Leibniz ? one in which crucial aspects of Leibniz's thought are extracted from their original context and made to serve a purpose that is ultimately Spinozistic. Accordingly, it suggests that the critique of Spinoza that takes up so much of the fourth Letter, in particular, should be read as a means of `perfecting' Spinoza (via Leibniz), rather (...) than as the outright dismissal it might appear to be. In order to make its case, the article outlines: the supposed problems that Toland finds in Spinoza; what Toland takes from Leibniz, and what he discards, in order to solve these `problems'; and the imprint of Spinoza's naturalism on the eventual `solution' that Toland offers. The article concludes that, whatever the success of this `solution', Toland's speculative labours should still be treated as creative, perspicuous and intrinsically significant. (shrink)

This article argues against the doxa that Foucault's analysis of education inevitably undermines self-originating ethical intention on the part of teachers or students. By attending to Foucault's lesser known, later work—in particular, the notion of ‘biopower’ and the deepened level of materiality it entails—the article shows how the earlier Foucauldian conception of power is intensified to such an extent that it overflows its original domain, and comes to ‘infuse’ the subject that might previously have been taken as a mere effect. (...) What emerges, accordingly, is a subject divested of ‘traditional’, substantial, formation, located wholly on an immanent plane, and yet centrally concerned with the practice of freedom and ethical resistance. In turn, what seemed to have no place at all in the earlier Foucault becomes central: in general, active subjectivization (subjectivation) as a counter to passive subjection (assujetissement); more particularly, subjects' ongoing production and creation (via strategic decisions and localized opposition) of a new ethos, new ‘practices of self’, and new kinds of relations. With this alternative Foucauldian position outlined, the article then focuses more particularly on the practices of education: it concludes that, instead of being rendered merely the factories of obedient behaviour, schools or colleges can be the locus for a critically-informed, oppositional micro-politics. In other words: the power-relations that (quite literally) constitute education can now be regarded, on Foucault's own terms, as being creative, ‘enabling’ and positive. (shrink)

This article examines the possibility that phenomenology was “always already” a theological enterprise, by outlining some of the foundational criticisms levelled by Michel Foucault and Louis Althusser. For both thinkers, the phenomenological stress on “lived experience” grants an undue primacy to the realm of “interiority”; as a result, subjectivity is left, not just reified, but also deified. By contrast, both Foucault and Althusser will argue for understanding the subject as constituted rather than constitutive; philosophy’s task, accordingly, is to delineate the (...) broader structures that create “lived experience,” rather than to hypostatize the subject as the privileged bearer of logos. As well as outlining the contours of this critique, however, the article indicates some of the shortcomings entailed in a total disavowal of “lived experience.”. (shrink)

After the subject" and beyond Heideggerian ontology, Marion suggests, there is the sheer givenness of phenomena without condition. In theology, this liberation means rethinking God in terms of phenomena such as love, gift, and excess. In addition to an important essay by Marion, "The Reason of the Gift," and a dialogue between Marion and Richard Kearney, this book contains stimulating essays by ten other contributors: Lilian Alweiss, Eoin Cassidy, Mark Dooley, Brian Elliott, Ian Leask, Shane Mackinlay, Derek Morrow, John (...) O'Donohue, Joseph S. O'Leary, and Felix Ó Murchadha. (shrink)

This research thesis explores the concept of attention as outlined and practised in the life of Simone Weil (1909-1943), a French woman variously described as a philosopher, mystic and activist yet someone who eludes categorisation or systematisation. It outlines the background to her life in a France between two world wars, and seeks to situate her within the context of the Christianity she claimed as her cultural backdrop. It explores the concept of attention as both a spiritual exercise and a (...) practice in the life of Weil, something that then evolved into a core principle of her thinking. The central question here is the age-old one, harking back to ancient philosophy, concerning the living of a good life, particularly within the context of a lifelong acquaintanceship with Weil‘s work. As this study examines Weil‘s ideas on reading, it also interrogates how she is read, particularly by poets today, with a view to assessing her influence. Weil was a writer who loved poetry and wrote some herself. Poetry and the recitation of prayers played an important role in her mystical experiences. The role of affliction in her mysticism and in her life is important and it will be seen how her stance in the face of affliction is something that marks her thinking. The concept of attention today incorporates issues around the commodification of the attention span, as well as its deficits. This study examines some of these issues and draws forth from the life and work of Simone Weil a more expanded, practical, and reflective understanding of the idea of attention. (shrink)

This article situates Levinas’s reading of Kant in terms of his opposition to Heidegger. It suggests that, although Levinas and Heidegger both put great stress upon the affective aspect of Kant’s philosophy, ultimately they diverge sharply over the issue of finitude: where Heidegger’s Kant suggests that there is “nothing but finite Dasein,” Levinas stresses the significance of transcending finitude, ethically. In this respect, Levinas’s Kant-reading converges strongly with the interpretation Heidegger so strongly opposed—Cassirer’s. And, as such, Levinas’s anti-Heideggerian position commits (...) him—perhaps surprisingly—to a kind of neo-Kantian Manichaeism: on the one hand, finite and sense-less Being; on the other, an ethical intrigue beyond ontology. The article concludes that Levinas thereby maintains (rather than “deconstructs”) central schisms of High Modernity. (shrink)

This article investigates an intriguing ambivalence in Levinas’s reading(s) of Husserl’s phenomenology of internal-time consciousness. The article focuses on the specific treatment of the Husserlian ‘proto-impression’, suggesting that one (under-appreciated) aspect of Levinas’s approach may serve to undermine, or even ‘un-say’, its better known counterpart.

This paper focusses on John Toland's influentialHypatia(1720), an account of the neo-Platonist philosopher and mathematician murdered in ancient Alexandria; it also considers segments of hisLetters to Serena(1704), and suggests various conjunctions between the two texts which confirm Toland's genuine and sustained feminist commitment. As I try to establish, Toland's concern is as much about contemporaneous events as it is about ‘disinterested’ history: by promoting Hypatia as the representative of philosophy in its perennial struggle with superstition and priestcraft, Toland is able (...) to underscore the wider case for an inclusive and capacious conception of ‘enlightenment’. (shrink)

This article argues that, despite its apparent radicality, Husserl's later, genetic phenomenology ends up confirming and consolidating a very orthodox transcendental egology.First, the article reconstructs an Husserlian phenomenology of givenness; but then, by considering the ambiguous role of intuition, it also establishes (a) the continued prestige of a 'classical' transcendental subject, and (b) the way in which a denial of ontology allows Husserl's transcendental subject to sublate the provocative challenge of primal Gegebenheit .Overall, the article argues that Husserl is subject (...) to a deep egological faultline, brought about by the self-consciously anti-ontological nature of his project: 'givenness without Being', it suggests, necessitates a prioritized and privileged self. (shrink)

This paper approaches the question of Spinoza and education via the work of Louis Althusser. One important aim is to show how Spinoza’s description of the imagination underpins Althusser’s description of the ideological ‘infrastructure’ of educational practices and institutions. To achieve this, I begin by addressing Spinoza’s treatment of the physiological foundation of the imagination: by showing that the realm of ‘individual consciousness’ is more like the effect of an anonymous field, or process, Spinoza, we see, becomes a kind of (...) immanent cause for the Althusserian claim that ‘ideology has a material existence’. I go on to examine, in detail, Althusser’s description of ‘educational apparatuses’, locating these as the expressions of a Spinozistic ontology. However, Althusserian anti-humanism can also appear to negate transformative agency; and in the specific context of the classroom, Althusser suggests, apparently ‘heroic’ teachers seem almost doomed. Hence a ‘return’ to Spinoza, enacted, here—that is, an examination of Spinozistic potentialities, mainly adumbrated in the unfinished Political Treatise. My article concludes by suggesting that, in light of these, the foundational unit of pedagogical practice—the group, the class—might still be reconfigured as a collective subject, rather than the mere object of ideology. (shrink)

This article shows how and why John Toland’s Pantheisticon presents a version of Stoicism that locates Stoic ethics in terms of its ‘original’, naturalistic, foundation and devoid of any reconciliation with Christianity. As the article demonstrates, Toland’s account – based on Cicero’s Academica – stands opposed to the Christianized version of Stoicism that had dominated so much seventeenth-century discourse: in effect, Toland restores the materialism that was incompatible with neo-Stoicism. Furthermore, the article also suggests that this ‘restoration’ can be taken (...) as a Spinozistic statement: Toland’s ‘application’ of Cicero celebrates what the first critics of neo-Stoicism had deemed dangerously close to Spinozism and so a threat to established piety. (shrink)

The United States leads the world in incarceration, and the United Kingdom is persistently one of the European countries with the highest per capita rates of imprisonment. Yet despite its increasing visibility as a social issue, mass incarceration - and its inconsistency with core democratic ideals - rarely surfaces in contemporary Anglo-American political theory. Democratic Theory and Mass Incarceration seeks to overcome this puzzling disconnect by deepening the dialogue between democratic theory and punishment policy. This collection of original essays initiates (...) a multi-disciplinary discussion among philosophers, political theorists, and criminologists regarding ways in which contemporary democratic theory might begin to think beyond mass incarceration. Rather than viewing punishment as a natural reaction to crime and imprisonment as a sensible outgrowth of this reaction, the volume argues that crime and punishment are institutions that reveal unmet demands for public oversight and democratic influence. Chapters explore theoretical paths towards de-carceration and alternatives to prison, suggest ways in which democratic theory can strengthen recent reform movements, and offer creative alternatives to mass incarceration. Democratic Theory and Mass Incarceration offers guideposts for critical thinking about incarceration, examining ways to rebuild crime control institutions and create a healthier, more just society. (shrink)

(2012). Introduction: The value and limits of rights: essays in honour of Peter Jones. Critical Review of International Social and Political Philosophy: Vol. 15, The Value and Limits of Rights: Essays in Honour of Peter Jones, pp. 387-394. doi: 10.1080/13698230.2012.699394.

In a commercial society, said Adam Smith, “every man becomes in some measure a merchant.” If Smith is right, what does that mean for the character of the society? This paper addresses the character forming effects of the market—and, specifically its impact on the “virtues.” There is a long tradition of viewing commerce as subversive of the virtues. In this view, the market is held to have legitimated the pursuit of narrow self-interest at the expense of social and civic obligations (...) and moral restraints. But, as Albert Hirschman has shown, many Enlightenment moralists saw commercial society as a moralizing force. Which view is right? This paper examines how many of the character traits that we commonly call virtues are rewarded— and so presumably reinforced and diffused—by the market. In this way, the market (as it were by a hidden hand) strengthens its own foundations and reproduces a moral culture that is functional to its own needs. (shrink)

In a commercial society, said Adam Smith, “every man becomes in some measure a merchant.” If Smith is right, what does that mean for the character of the society? This paper addresses the character forming effects of the market—and, specifically its impact on the “virtues.” There is a long tradition of viewing commerce as subversive of the virtues. In this view, the market is held to have legitimated the pursuit of narrow self-interest at the expense of social and civic obligations (...) and moral restraints. But, as Albert Hirschman has shown, many Enlightenment moralists saw commercial society as a moralizing force. Which view is right? This paper examines how many of the character traits that we commonly call virtues are rewarded— and so presumably reinforced and diffused—by the market. In this way, the market (as it were by a hidden hand) strengthens its own foundations and reproduces a moral culture that is functional to its own needs. (shrink)

Great Thinkers of the Western World is a concise and authoritative guide to the principal theoretical ideas of the outstanding thinkers in Western history. From Parmenides to Albert Camus, theses men and women have profoundly influenced the development of Western civilization through their theories and revolutionary ideas and by providing intellectual, scientific or spiritual illumination. Articles on 116 thinkers are arranged chronologically, making it essay for readers to follow and appreciate the development of ideas from the early Greeks through (...) the first half of the twentieth century. Each article provides basic biographical information, a list of the thinker's major works, a summary of his or her principal ideas, an essay explaining the thinker's most significant theories and indicating his or her place in the history of thought and a brief bibliography of further readings. An absorbing, accessible and highly informative introduction to the greatest minds of Western civilization, Great Thinkers of the Western World improves our understanding of Western thought and how it evolved. (shrink)

Exploring what theologians at the University of Paris in the thirteenth century understood about the boundary between humans and animals, this book demonstrates the great variety of ways in which they held similarity and difference in productive tension. Analysing key theological works, Ian P. Wei presents extended close readings of William of Auvergne, the Summa Halensis, Bonaventure, Albert the Great and Thomas Aquinas. These scholars found it useful to consider animals and humans together, especially with regard to animal knowledge (...) and behaviour, when discussing issues including creation, the fall, divine providence, the heavens, angels and demons, virtues and passions. While they frequently stressed that animals had been created for use by humans, and sometimes treated them as tools employed by God to shape human behaviour, animals were also analytical tools for the theologians themselves. This study thus reveals how animals became a crucial resource for generating knowledge of God and the whole of creation. (shrink)

Ian Leask’s new edition of John Toland’s Letters to Serena, last published in 1704, has all the marks of a fine new edition of an early eighteenth-century book—it has an index, timeline, all of Toland’s notes, along with editor’s notes explaining many of the obscure names to be found in the letters; and it has a first-rate introduction in which Leask nicely explains the letters and what he takes Toland to be doing. John Toland’s intentions and influences are (...) a matter of a very high degree of scholarly debate. The story that Leask weaves around the Letters to Serena is really quite fascinating and, while he published a detailed version of this account in “Unholy Force: Toland’s Leibnizian ‘Consummation’ of... (shrink)

In the late Middle Ages the philosopher and mystic Meister Eckhart preached that to know the truth you must be the truth. But how to be the truth? Eckhart's answer comes in the form of an imperative: release yourself, let be. Only then will you be able to understand that the deepest meaning of being is releasement. Only then will you become who you truly are. This book interprets Eckhart's Latin and Middle High German writings under the banner of an (...) imperative of releasement, and then shows how the twentieth-century thinker Martin Heidegger creatively appropriates this idea at several stages of his career. Heidegger had a lifelong fascination with Eckhart, referring to him as "the old master of letters and life." Drawing on archival material and Heidegger's marginalia in his personal copies of Eckhart's writings, Moore argues that Eckhart was one of the most important figures in Heidegger's philosophy. This book also contains previously unpublished documents by Heidegger on Eckhart, as well as the first English translation of Nishitani Keiji's essay "Nietzsche's Zarathustra and Meister Eckhart," which he initially gave as a presentation in one of Heidegger's classes in 1938. (shrink)

Introduction -- Evidence from children -- Evidence form infants and non-human animals -- Evidence from neuroimaging and neuropsychology -- Evidence from adults -- The cognitive basis of mindreading -- Elaborating and applying the theory.

In attempting to provide protection to individuals and communities, childhood immunization has benefits that far outweigh disease risks. However, some parents decide not to immunize their children with some or all vaccines for reasons including lack of trust in governments, health professionals, and vaccine manufacturers. This article employs a theoretical analysis of trust and distrust to explore how twenty-seven parents with a history of vaccine rejection in two Australian cities view the expert systems central to vaccination policy and practice. Our (...) data show how perceptions of the profit motive generate distrust in the expert systems pertaining to vaccination. Our participants perceived that pharmaceutical companies had a pernicious influence over the systems driving vaccination: research, health professionals, and government. Accordingly, they saw vaccine recommendations in conflict with the interests of their child and “the system” underscored by malign intent, even if individual representatives of this system were not equally tainted. This perspective was common to parents who declined all vaccines and those who accepted some. We regard the differences between these parents—and indeed the differences between vaccine decliners and those whose Western medical epistemology informs reflexive trust—as arising from the internalization of countering views, which facilitates nuance. (shrink)

An expanded & revised version of Religion in an Age of Science. Three new chapters on physics & metaphysics in the 18th century and biology & theology in the 19th century. Other new sections included.

Religion and Science is a comprehensive examination of the major issues between science and religion in today's world. With the addition of three new historical chapters to the nine chapters (freshly revised and updated) of Religion in an Age of Science, winner of the Academy of Religion Award for Excellence in 1991, Religion and Science is the most authoritative and readable book on the subject, sure to be used by science and religion courses and discussion groups and to become the (...) introduction of choice for general readers. (shrink)

It is often said that one person or society is `freer' than another, or that people have a right to equal freedom, or that freedom should be increased or even maximized. Such quantitative claims about freedom are of great importance to us, forming an essential part of our political discourse and theorizing. Yet their meaning has been surprisingly neglected by political philosophers until now. Ian Carter provides the first systematic account of the nature and importance of our judgements about degrees (...) of freedom. He begins with an analysis of the normative assumptions behind the claim that individuals are entitled to a measure of freedom, and then goes on to ask whether it is indeed conceptually possible to measure freedom. Adopting a coherentist approach, the author argues for a conception of freedom that not only reflects commonly held intuitions about who is freer than who but is also compatible with a liberal or freedom-based theory of justice. (shrink)

How do we know when one person or society is 'freer' than another? Can freedom be measured? Is more freedom better than less? This book provides the first full-length treatment of these fundamental yet neglected issues, throwing new light both on the notion of freedom and on contemporary liberalism.

First published 1966 Includes index Includes bibliographical references Campion Collection.

The third edition of this classic introduction to archaeological theory and method has been fully updated to address the rapid development of theoretical debate throughout the discipline. Ian Hodder and Scott Hutson argue that archaeologists must consider a variety of perspectives in the complex and uncertain task of "translating the meaning of past texts into their own contemporary language". While remaining centered on the importance of meaning, agency and history, the authors explore the latest developments in post-structuralism, neo-evolutionary theory and (...) phenomenology. Previous Edition Hb (1991): 0-521-40142-9 Previous Edition Pb (1991): 0-521-40957-8. (shrink)

Edited by leading contributors to the literature, Freedom: An Anthology is the most complete anthology on social, political and economic freedom ever compiled. Offers a broad guide to the vast literature on social, political and economic freedom. Contains selections from the best scholarship of recent decades as well as classic writings from Hobbes, Locke, Rousseau and Kant among others. General and sectional introductions help to orient the reader. Compiled and edited by three important contributors to the field.

Luck permeates our lives, and this raises a number of pressing questions: What is luck? When we attribute luck to people, circumstances, or events, what are we attributing? Do we have any obligations to mitigate the harms done to people who are less fortunate? And to what extent is deserving praise or blame a ected by good or bad luck? Although acquiring a true belief by an uneducated guess involves a kind of luck that precludes knowledge, does all luck undermine (...) knowledge? And how accurate are our luck attributions anyway? The academic literature has seen growing, interdisciplinary interest in luck, and this volume brings together and explains the most important areas of this research. It consists of 39 newly commissioned chapters, written by an internationally acclaimed team of philosophers and psychologists, for a readership of students and researchers. Its coverage is divided into six sections: (i) The History of Luck, (ii) The Nature of Luck, (iii) Moral Luck, (iv) Epistemic Luck, (v) The Psychology of Luck, and (vi) Future Research. The chapters in these sections cover a wide range of topics, from the problem of moral luck, to anti-luck epistemology, to the relationship between luck attributions and cognitive biases, to meta-questions regarding the nature of luck itself, to a range of other theoretical and empirical questions currently being investigated by ethicists, epistemologists, and psychologists. By bringing this research together, the Handbook serves as both a touchstone for understanding the relevant issues and a first port of call for future philosophical and psychological research on luck. (shrink)