This book is a collection of secondary essays on America's most important philosophic thinkers—statesmen, judges, writers, educators, and activists—from the colonial period to the present. Each essay is a comprehensive introduction to the thought of a noted American on the fundamental meaning of the American regime.

In lieu of an abstract, here is a brief excerpt of the content:diacritics 35.1 (2005) 3-6MuseSearchJournalsThis JournalContents[Access article in PDF]Whispers of the Flesh Essays in Memory of Pierre KlossowskiIan JamesRussell Ford Pierre Klossowski—novelist, essayist, painter, and translator—was one of the most startling, original, and influential figures in twentieth-century French intellectual culture. The older brother of the well-known painter Balthus and a close associate of Georges Bataille, Klossowski's diverse oeuvre includes novels, philosophical essays, and translations, as well as paintings and (...) films. Confined thus far to an undeserved but somehow fitting shadow existence in the margins and notes of theorists who have become mainstays of Anglo-American criticism, Klossowski's own work has increasingly become a focus of critical interest for its decisive contribution to the development of thought and aesthetics in France from the 1950s onward. Born in 1905, the eldest son of Polish émigrés, Klossowski spent his first ten years in Paris in an artistic milieu, heavily influenced by the neoimpressionism of figures such as Bonnard and Derain. His father, Erich Klossowski de Rola, was a painter and art historian, the author of an important monograph on Daumier. His mother, Baladine, was also a painter and trained under Bonnard. While still a teenager Klossowski was introduced to the German poet Rainer Maria Rilke, with whom he became close and who in turn introduced him to the novelist André Gide. At eighteen he became Gide's secretary and assisted him with the drafts of his famous novel Les faux-monnayeurs.Not until 1930, however, did Klossowski's own career properly begin, when he translated with Jean-Pierre Jouve a collection of poems by Friedrich Hölderlin. Throughout his life Klossowski was a prolific and influential translator from both German and Latin into French, translating amongst others Nietzsche, Kafka, Heidegger, and Wittgenstein from the German, and Suetonius, Virgil, Augustine, and Tertullian from the Latin. While working for the prominent Parisian psychoanalyst René Laforgue, Klossowski published his first philosophical essay on the Marquis de Sade in 1933 in the Revue française de la psychanalyse. Scandalized by Klossowski's Nietzschean-inflected psychoanalytic interpretation of Sade's writing, Laforgue dismissed Klossowski immediately. Throughout the 1930s Klossowski made a number of key friendships and acquaintances, most importantly with Georges Bataille, but also many others, including Walter Benjamin, André Masson, Jean Wahl, and Maurice Heine. During this period he published several articles and collaborated with Bataille on the review Acéphale and in the avant-garde experiment of the Collège de Sociologie (where, it is said, he would attend meetings dressed in a soutane). During the war years Klossowski trained in a number of Catholic seminaries, a vocation which ultimately failed and led to the writing of his first novel, La vocation suspendue. In the postwar period he married [End Page 3] a war widow, Denise Morin Sinclair, who had been interned in Ravensbrück for her activities in the Resistance and who became the model for Roberte, a key figure in much of Klossowski's fiction and painting. After the war Klossowski began to publish the influential works for which he will chiefly be remembered: literary-philosophical essays on Sade and Nietzsche (among others), as well as six important novels written between 1950 and 1965, La vocation suspendue (1950), the three works, originally published separately, which went on to form the Lois de l'hospitalité trilogy—Roberte ce soir (1954), La révocation de l'Édit de Nantes (1959) and Le souffleur ou le théâtre de société (1960)‚—and, finally, Le Baphomet (1965).Klossowski's seminal 1947 work, Sade mon prochain, was one of the first full-length literary and philosophical studies of Sade's work to be published in France and marked a decisive break from earlier accounts. Whereas earlier treatments of Sade had focused either on biographical detail or on the medical and psychosexual import of his life and writing, Klossowski's reading was concerned with the intertwined figures of law and transgression in Sade's work. After Sade mon prochain French intellectuals and writers... (shrink)

A consensus has emerged among many normative theorists of cultural pluralism that dialogue is the key to securing just relations among ethnic or cultural groups. However, few normative theorists have explored the conditions or incentives that enable inter-group dialogue versus those that encourage inter-group conflict. To address this problem, I use Habermas’s distinction between communicative and strategic action, since many models of inter-group dialogue implicitly rely upon communicative action, while many accounts of inter-group conflict rest upon strategic action. Drawing on (...) explanatory accounts of inter-group conflict, I outline five strategic logics of group conflict, what I call the resource, political, information, positional, and security logics. I then argue that these strategic logics cannot be overcome by three motivations commonly thought to support communicative action: moral-cognitive consistency, the normative characteristics of modernity, and publicity constraints. At this point, I turn to an empirical case, the reception of African-American concerns within the Jewish public sphere prior to the Second World War, in order to suggest that, although strategic incentives might hinder inter-group dialogue, they may also encourage it. In conclusion, I provide three recommendations for how theorists might utilize strategic incentives in order to recognize which actors, policies, or institutions can encourage inter-group dialogue. (shrink)

Incorporating Gadamer and other thinkers from the continental tradition, this essay is a close and detailed hermeneutic, phenomenological, and ontological study of the dialectic practice of Plato’s Socrates—it radicalizes and refutes the Socrates-as-teacher model that educators from scholar academic ideology embrace.

In Hurrian, timer/timar ‘dark’ appears exclusively in the phrase timerre eženi “the dark earth”. It has been suggested that this phrase and its reflexes in Hittite and Greek derive from the common religious trope of “the devouring earth” originating in northern Mesopotamia, with Hurrian providing the first attestation. However, the atypical morphology of the adjective, which cannot be derived from a noun and does not have the normal VC root pattern of Hurrian, and the semantic field, with Hurrian having borrowed (...) many words for colors, make a native Hurrian origin for timer/timar unlikely. It is suggested instead that the adjective, as well as its counterpart timiraš ‘a dark/black color ’ in the Kassite language, was borrowed from Indo-Aryan *tam-[e]r, probably as a result of a shared Indo-Aryan cultural superstratrum. While no alternatives are offered, such an etymology calls into question a Hurrian origin for the religious concept of “devouring earth.”. (shrink)

The qualities of great works of art, their profundity, their insight into the human condition, are epitomised in Brakhage's films, which are, I argue, from the beginning related to and inseparable from a philosophical attitude toward existence. His films emerge out of an authentic 'existential' mode of attunement, a mind-set wherein the potential for human transcendence is framed and filmed within its intractable relationship to death, the most extreme possibility of non-existence. Brakhage not only views existence in a philosophical manner, (...) beyond this, he engages in philosophical inquiry in a fundamental way through the medium of film. The films arise from and respond to what Karl Jaspers views as the ultimate source of philosophy, namely, 'the will to authentic communication,' which embraces 'wonder leading to knowledge, doubt leading to certainty, forsakenness leading to the self.' This amounts to the philosophical struggle to arrive at a sense of metaphysical coherence and existential familiarity, i.e., the precarious undertsanding of belonging to the world in communion with others. This essay seeks to elucidate and detail, through a series of interpretive gestures, the philosophical themes present to Brakhage's silent films by way of a reading that emerges from the phenomenological-ontological tradition in philosophy. In doing so, I hope to interpret Brakhage's filmic art as conveying a legitimate source of human understanding, which contributes to our interpreting and discoursing about the world and our lives in new and revelatory ways. (shrink)

ABSTRACT Pierre Bayle developed an expansive theory of toleration in his Commentaire philosophique by arguing that tolerance is a universal principle of natural law. However, by situating toleration in natural law rather than positive law, Bayle was brought into theoretical conflict with the Old Testament injunction that the state should punish idolatry. To resolve this conflict, Bayle drew upon the work of early modern Hebraists, particularly the Catholic biblical scholar Richard Simon. Bayle adapted Simon’s idea that theocracy uniquely shaped the (...) institutions of ancient Israel to argue that prohibitions against idolatry should be exclusive to the Hebrew republic. Bayle argued that the Mosaic Law did not punish someone for their sincerely held religious beliefs but only prohibited treason, and these circumstantial laws should not be emulated by other states. This allowed Bayle to contend for the moral veracity of the Old Testament and the notion that toleration is an unconditional principle of natural law. Bayle’s use of Simon displayed the revolutionary potential of textual critical scholarship in the early modern period, as he adapted Simon’s critical ideas to his own aims of promoting religious toleration within the ecclesiastical and civic spheres of his own confessional context. (shrink)

In this dissertation I argue that universal attributes are the metaphysical ground of similarity, and that the ultimate reason embracing realism is that an explanation of similarity must posit the existence of universals. Other arguments for the existence of universals are ultimately motivated by the desire to explain phenomena, such as laws of nature, general predication, and general knowledge, that seem to depend on similarity. ;This work is structured on metaphilosophical principles of Lawrence Lombard and Lawrence Powers. Within this framework (...) I defend principles for assigning weights to theoretical values such as ontological economy, explanatory power, and accordance with commonsense beliefs, and develop a realist semantic position that I use to interpret and defend an argument for the existence of universals from premises that include a simple similarity statement. ;Attributions of similarity to objects are often made with respect to kind-determining attributes or with respect to determinable attributes. I provide a realist se mantic account of such attributions, including an account of attributions of degrees of similarity. While our ways of speaking and thinking about similarities can be explained using a realist approach, nominalist theories cannot explain this central aspect of our experience. Also, nominalist theories require sweeping rejections of commonsense claims. I argue that the ontological economy of the most plausible nominalist theories is not as great as is often supposed. Thus, if we can make sense of the concept of a universal, we should accept realism. ;Because the role of universals as the ground of similarity is the ultimate motivation for positing the existence of universals, the concept of a universal is essentially associated with that role. I support this view of universals by defending a criterion of identity for universals formulated in terms of their role in grounding similarities, and disproving alternative realist criteria of identity for universals. For example, I show that Armstrong is unsuccessful in his attempt to base a criterion of identity for universals on the causal roles of universals. By providing a criterion of identity of universals, in terms of their role in grounding similarities, the essential nature of universals is demonstrated. (shrink)

This article challenges Kieran Oberman’s derivation of a right to immigrate from the right to internal movement, residence, and employment. His argument depends on a cantilever strategy, which finds it illogical to recognize one right without recognizing an analogous second right. This differs from a direct argument, which derives a right directly from an essential human interest, and an instrumental argument, which identifies one right as a means to protecting another right. The strength of a cantilever argument depends on the (...) direct or instrumental foundations of the initial right and the aptness of the analogy between it and the new right that one seeks to establish. Oberman’s argument fails on both accounts. First, his defense of the initial right to internal movement, residence, and employment, although portrayed as a direct argument, actually rests on inapt cantilever analogies with other rights, such as freedom of speech or religion. Second, the overall cantilever argument for deriving the right to immigrate fails, because immigration across fiscally separate states is not analogous to movement, residence, and employment within a single, fiscally unified state. Instead, a right to travel and visit is the proper outcome of Oberman’s argument. (shrink)

While theorists of cultural pluralism have generally supported tribal sovereignty to protect threatened Native cultures, they fail to address adequately cultural conflicts between Native and non-Native communities, especially when tribal sovereignty facilitates illiberal or undemocratic practices. In response, I draw on Jürgen Habermas' conceptions of dis-course and the public sphere to develop a universalist approach to cultural pluralism, called the 'intercultural public sphere', which analyzes how cultures can engage in mutual learning and mutual criticism under fair conditions. This framework accommodates (...) cultural diversity within formally universalistic parameters while avoiding four common criticisms of universalist approaches to cultural pluralism. But this framework differs from that of Habermas in two ways. First, it includes 'subaltern' publics, open only to members of cultural subgroups, in order to counter relations of 'cultural power'. Second, it admits 'strong' publics, democratic institutions with decision-making powers. Finally, I show how the subaltern, strong institutions of tribal sovereignty contribute to the fair discursive conditions required for mutual learning and mutual critique in an intercultural public sphere. Key Words: Habermas • Kymlicka • Native peoples • sovereignty • tribal. (shrink)

A consensus has emerged among many normative theorists of cultural pluralism that dialogue is the key to securing just relations among ethnic or cultural groups. However, few normative theorists have explored the conditions or incentives that enable inter-group dialogue versus those that encourage inter-group conflict. To address this problem, I use Habermas’s distinction between communicative and strategic action, since many models of inter-group dialogue implicitly rely upon communicative action, while many accounts of inter-group conflict rest upon strategic action. Drawing on (...) explanatory accounts of inter-group conflict, I outline five strategic logics of group conflict, what I call the resource, political, information, positional, and security logics. I then argue that these strategic logics cannot be overcome by three motivations commonly thought to support communicative action: moral-cognitive consistency, the normative characteristics of modernity, and publicity constraints. At this point, I turn to an empirical case, the reception of African-American concerns within the Jewish public sphere prior to the Second World War, in order to suggest that, although strategic incentives might hinder inter-group dialogue, they may also encourage it. In conclusion, I provide three recommendations for how theorists might utilize strategic incentives in order to recognize which actors, policies, or institutions can encourage inter-group dialogue. (shrink)

Do past state actions, such as the American conquest of northern Mexico, the British colonization of South Asia, and the Spanish expulsion of the Sephardim and Moriscos, grant contemporary Mexicans, South Asians, and the descendants of the Sephardim and Moriscos a particular right to immigrate to the United States, the United Kingdom, and Spain respectively? In this paper I examine three theoretical models for addressing this question: retrospective responsibility for historic injustice; the principle of coercively constituted identities; and the theory (...) of remedial responsibility. I argue that remedial responsibility best justifies a particular right to immigrate through responsibility for the past for three reasons. First, it relieves us of the epistemological task of establishing causal responsibility. Second, it lessens the normative task of identifying a theory of unjust harm to establish moral responsibility. Finally, it facilitates the normative task of ranking the claims to immigrate of different individuals. (shrink)

For many years there has been a debate about the role of the parietal lobe in the generation of behavior. Does it generate movement plans (intention) or choose objects in the environment for further processing? To answer this, we focus on the lateral intraparietal area (LIP), an area that has been shown to play independent roles in target selection for saccades and the generation of visual attention. Based on results from a variety of tasks, we propose that LIP acts as (...) a priority map in which objects are represented by activity proportional to their behavioral priority. We present evidence to show that the priority map combines bottom-up inputs like a rapid visual response with an array of top-down signals like a saccade plan. The spatial location representing the peak of the map is used by the oculomotor system to target saccades and by the visual system to guide visual attention. (shrink)

The standard position on moral perfection and gratuitous evil makes the prevention of gratuitous evil a necessary condition on moral perfection. I argue that, on any analysis of gratuitous evil we choose, the standard position on moral perfection and gratuitous evil is false. It is metaphysically impossible to prevent every gratuitously evil state of affairs in every possible world. No matter what God does—no matter how many gratuitously evil states of affairs God prevents—it is necessarily true that God coexists with (...) gratuitous evil in some world or other. Since gratuitous evil cannot be eliminated from metaphysical space, the existence of gratuitous evil presents no objection to essentially omnipotent, essentially omniscient, essentially morally perfect, and necessarily existing beings. (shrink)

Systematic pluralism does not purport to be a new philosophy. Rather, it is a position on positions, a discovery of something previously unrecognized in the nature of philosophical thought. Further, “since the special arts and sciences are particular embodiments of philosophic principles, a pluralism at the level of philosophy implies a similar pluralism at the level of the special arts and sciences.” Therefore, the claims of systematic pluralism are not limited to philosophy but the position has something fundamental to report (...) about all departments of human thought, resulting in the characteristic movement between levels of generality, from widest philosophical import to narrowest disciplinary application, which appears over and over again in the writings of systematic pluralists and which is well exemplified by the essays in this issue of The Monist, the first of any publication dedicated entirely to the examination of discoveries which are now over half a century old. (shrink)

This book explores, in rich and rigorous ways, the possibilities and limitations of “thick” autonomy in light of contemporary debates in philosophy, ethics, and bioethics. Many standard ethical theories and practices, particularly in domains such as biomedical ethics, incorporate minimal, formal, procedural concepts of personal autonomy and autonomous decisions and actions. Over the last three decades, concerns about the problems and limitations of these “thin” concepts have led to the formulation of “thick” concepts that highlight the mental, corporeal, biographical and (...) social conditions of what it means to be a human person and that enrich concepts of autonomy, with direct implications for the ethical requirement to respect autonomy. The chapters in this book offer a wide range of perspectives on both the elements of and the relations between “thin” and “thick” concepts of autonomy as well as their relative roles and importance in ethics and bioethics. This book offers valuable and illuminating examinations of autonomy and respect for autonomy, relevant for audiences in philosophy, ethics, and bioethics. (shrink)

Michael A. Petersa and Fazal Rizvib aBeijing Normal University, Beijing, PR China; bMelbourne University, Melbourne, Australia Our minds are still racing back and forth, longing for a return to ‘no...

The Jubilee Centre’s new report, Virtuous Character for the Practice of Law, sets about trying to examine the place of character and values in the legal profession in Britain. The report draws its findings from a UK focused survey of 966 lawyers and aspiring lawyers at varying stages of their careers. It is one of the largest pieces of research carried out in Britain focusing on issues of character and virtue within a specific industry sector.

In 1988 the philosopher Gilles Deleuze remarked that throughout his career he had always been 'circling around' a concept of nature. Showing how Deleuze weaves original readings of Plato, the Stoics, Aristotle, and Epicurus into some of his most famous arguments about event, difference, and problem, Michael James Bennett argues that these interpretations of ancient Greek physics provide vital clues for understanding Deleuze's own conception of nature. -/- "Deleuze and Ancient Greek Physics" delves into the original Greek and (...) Latin texts and situates Deleuze's interpretations in relation to contemporary scholarship on ancient philosophy. It reveals that these readings are both more complex and controversial than they may at first appear. Generating both new critical analyses of Deleuze and an appreciation for his classical erudition, this book will be a valuable resource for anyone interested in ancient Greek philosophy, Deleuze's philosophical project, or his unique methodology in the history of philosophy. (shrink)

We present a new road map for research on “How the Brain Got Language” that adopts an EvoDevoSocio perspective and highlights comparative neuroprimatology – the comparative study of brain, behavior and communication in extant monkeys and great apes – as providing a key grounding for hypotheses on the last common ancestor of humans and monkeys and chimpanzees and the processes which guided the evolution LCA-m → LCA-c → protohumans → H. sapiens. Such research constrains and is constrained by analysis of (...) the subsequent, primarily cultural, evolution of H. sapiens which yielded cultures involving the rich use of language. (shrink)

The study of ethical leadership has emerged as an important topic for understanding the effects of leadership in organizations. In a study with 845 working adults across multiple organizations, the relationships between ethical leadership with positive employee outcomes were examined. Results suggest that ethical leadership is related to both psychological well-being and job satisfaction in employees, but the processes are different. Employee voice mediated the relationship between ethical leadership and psychological well-being. Feelings of psychological ownership mediated the relationship between ethical (...) leadership and job satisfaction. A discussion of theoretical and practical implications concludes the article. (shrink)

What is the primary intellectual aim of philosophy? The standard view is that philosophy aims to provide true answers to philosophical questions. But if our aim is to settle controversy by answering such questions, our discipline is an embarrassing failure. Moreover, taking philosophy to aim at providing true answers to these questions leads to a variety of puzzles: How do we account for philosophical expertise? How is philosophical progress possible? Why do job search committees not care about the truth or (...) falsity of a candidate’s philosophical views? We argue that philosophy does not aim at discovering true answers to philosophical questions. Instead, its primary intellectual aim is understanding. We argue that many familiar aspects of philosophy become intelligible once we accept this hypothesis. (shrink)