Schopenhauer is famously abusive toward his philosophical contemporary and rival, Friedrich William Joseph von Schelling. This chapter examines the motivations for Schopenhauer’s immoderate attitude and the substance behind the insults. It looks carefully at both the nature of the insults and substantive critical objections Schopenhauer had to Schelling’s philosophy, both to Schelling’s metaphysical description of the thing-in-itself and Schelling’s epistemic mechanism of intellectual intuition. It concludes that Schopenhauer’s substantive criticism is reasonable and that Schopenhauer does in fact avoid Schelling’s errors: (...) still, the vehemence of the abuse is best perhaps explained by the proximity of their philosophies, not the distance. Indeed, both are developing metaphysics of will with full and conflicted awareness of the Kantian epistemic strictures against metaphysics. In view of this, Schopenhauer is particularly concerned to mark his own project as legitimate by highlighting the manner in which he avoids Schelling’s errors. (shrink)

I There are a great many ways in which a thing can be good. What counts as a way of being good? I leave it to intuition. Let us allow that being a good dancer is being good in a way, and that so also is being a good carpenter. We might group these and similar ways of being good under the name activity goodness, since a good dancer is good at dancing and a good carpenter is good at carpentry. (...) Everything good at doing something D is good in a way, and for each activity D, being good at D-ing falls into the class of ways of being good which I call activity goodness. Again, let us allow that being a good hammer is being good in a way, and that so also is being a good butter knife. We might group these ways of being good under the name equipment goodness, since a good hammer is good for use in hammering nails and a good butter knife is good for use in buttering bread. Everything good for use in achieving a purpose P is good in a way, and for each purpose P, being good for use in achieving P falls into the class of ways of being good which I call equipment goodness. Again, let us allow that tasting good is being good in a way, and so also are looking good, sounding good, and so on. The class here is aesthetic goodness. Is all goodness goodness-in-a-way? Intuitively, the answer is yes: it seems right to think that everything is good only insofar as it is good in one or more ways. (shrink)

This classic work by one of the most important philosophers and critics of our time charts the genesis and trajectory of the desiring subject from Hegel's formulation in Phenomenology of Spirit to its appropriation by Kojève, Hyppolite, Sartre, Lacan, Deleuze, and Foucault. Judith Butler plots the French reception of Hegel and the successive challenges waged against his metaphysics and view of the subject, all while revealing ambiguities within his position. The result is a sophisticated reconsideration of the post-Hegelian tradition (...) that has predominated in modern French thought, and her study remains a provocative and timely intervention in contemporary debates over the unconscious, the powers of subjection, and the subject. (shrink)

In this paper I use philosophical accounts on the relationship between trust and knowledge in science to apprehend this relationship on the Web. I argue that trust and knowledge are fundamentally entangled in our epistemic practices. Yet despite this fundamental entanglement, we do not trust blindly. Instead we make use of knowledge to rationally place or withdraw trust. We use knowledge about the sources of epistemic content as well as general background knowledge to assess epistemic claims. Hence, although we may (...) have a default to trust, we remain and should remain epistemically vigilant; we look out and need to look out for signs of insincerity and dishonesty in our attempts to know. A fundamental requirement for such vigilance is transparency: in order to critically assess epistemic agents, content and processes, we need to be able to access and address them. On the Web, this request for transparency becomes particularly pressing if (a) trust is placed in unknown human epistemic agents and (b) if it is placed in non-human agents, such as algorithms. I give examples of the entanglement between knowledge and trust on the Web and draw conclusions about the forms of transparency needed in such systems to support epistemically vigilant behaviour, which empowers users to become responsible and accountable knowers. (shrink)

Many nonhuman animals have the emotional capacities to form caring relationships that matter to them, and for their immediate welfare. Drawing from care ethics, we argue that these relationships also matter as objectively valuable states of affairs. They are part of what is good in this world. However, the value of care is precarious in human-animal interactions. Be it in farming, research, wildlife ‘management’, zoos, or pet-keeping, the prevention, disruption, manipulation, and instrumentalization of care in animals by humans is ubiquitous. (...) We criticize a narrow conception of welfare that, in practice, tends to overlook non-experiential forms of harm that occur when we interfere with caring animals. Additionally, we point out wrongs against caring animals that are not just unaccounted for but denied by even an expansive welfare perspective: The instrumentalization of care and caring animals in systems of use can occur as a harmless wrong that an approach purely focused on welfare may, in fact, condone. We should therefore adopt an ethical perspective that goes beyond welfare in our dealings with caring animals. (shrink)

Moral theorists often say such things as “But surely A ought to do such and such,” or “Plainly it is morally permissible for B to do so and so,” and do not even try to prove that those judgments are true. Moreover, they often rest weight on the supposition that those judgments are true. In particular, they often rest theories on them: they take them as data. Others object. They say that nobody is entitled to rest any weight at all (...) on judgments such as those. They say, not that the judgments are false, but that there is no reason to believe them true. They say, more generally, that there is no reason to think of any moral judgment that it is true. I will call this The No Reason Thesis. Is there reason to think The No Reason Thesis true? There are lots of arguments for it in the literature, but I want to focus on one of them in particular. I think that the one I will focus on lies behind all the others, but no matter if it does not: I suggest that if this argument fails, they all fail. (shrink)

_The Power of Religion in the Public Sphere_ represents a rare opportunity to experience a diverse group of preeminent philosophers confronting one pervasive contemporary concern: what role does—or should—religion play in our public lives? Reflecting on her recent work concerning state violence in Israel-Palestine, Judith Butler explores the potential of religious perspectives for renewing cultural and political criticism, while Jürgen Habermas, best known for his seminal conception of the public sphere, thinks through the ambiguous legacy of the concept of (...) "the political" in contemporary theory. Charles Taylor argues for a radical redefinition of secularism, and Cornel West defends civil disobedience and emancipatory theology. Eduardo Mendieta and Jonathan VanAntwerpen detail the immense contribution of these philosophers to contemporary social and political theory, and an afterword by Craig Calhoun places these attempts to reconceive the significance of both religion and the secular in the context of contemporary national and international politics. (shrink)

In this paper I propose a new theoretical framework to analyse socio‐technical epistemic practices and systems on the Web and beyond, and apply it to the topic of web‐based scientific publishing. This framework is informed by social epistemology, science and technology studies (STS) and feminist epistemology. Its core consists of a tripartite classification of socio‐technical epistemic systems based on the mechanisms of closure they employ to terminate socio‐epistemic processes in which multiple agents are involved. In particular I distinguish three mechanisms (...) of closure, integration, aggregation and selection, and argue that they correspond to three different types of epistemic sociality. Different systems can employ different mechanism of closure or combinations thereof. Yet each mechanism has its own epistemic merits, depends on specific social, technical and epistemic prerequisites, has different strengths and weaknesses, and is optimal for different epistemic tasks. The aim of my analysis is twofold. Distinguishing different modes of epistemic sociality is a way for me not only to put forward a more nuanced framework for analysing socio‐epistemic practices, such as web‐based scientific publishing and scholarly communication. It can also serve as the theoretical basis for improving them. (shrink)

We theoretically discuss and empirically show how CEO power based on environmental expertise and formal influence over executives and directors, in the absence and presence of shareholder activism, spurs firms toward greener strategies. Our results support the idea that CEOs with informal power, grounded in expertise, reduce corporate environmental impact and this relationship is amplified when the CEO also enjoys formal power over the board of directors. Additionally, we found that any source of CEO power, whether informal or formal, is (...) a good catalyst for transforming shareholder activism into corporate greening. However, in the absence of such activism, only CEOs’ informal environmental expert power acts as a determinant of firm environmental performance. (shrink)

Since 9/11, citizens of all nations have been searching for a democratic public philosophy that provides practical and inspiring answers to the problems of the twenty-first century. Drawing on the wisdom of past and present pragmatist thinkers, Judith M. Green maps a contemporary form of citizenship that emphasizes participation and cooperation and reclaims the critical role of social movements and nongovernmental organizations. Starting with empowering processes of storytelling, truth and reconciliation, and collaborative vision-questing that allow individuals to give voice (...) and new meaning to their loss, anxiety, and hope, Green frames cooperative inquiries to guide transformative actions. From this "second strand" of the democratic experience, leaders and participating citizens can help to shape a more desirable democratic future. In dialogue with Richard Rorty, Judith Butler, James Baldwin, Martin Luther King Jr., Elie Wiesel, Viktor Frankl, Cornel West, and other contemporary thinkers, Green defines the need for deeper understanding and fulfillment of the potentials of the democratic ideal. Drawing insights from Thomas Jefferson, Walt Whitman, William James, John Dewey, Jane Adams, and other earlier thinkers, Green frames a pragmatist understanding of emerging realities and possibilities, growing wells of shared truths, multifaceted histories, and mutually transformative experiences of citizenship. Employing examples from America's complex history and from recent world events, Green locates four sites for effective citizen activism: government at all levels, nonprofit organizations, issue-focused campaigns and social movements, and daily urban living. Green shows how citizens can revive social hope and deepen the democratic experience by drawing on their own knowledge and developing their capabilities through inclusive civic participation. (shrink)

Heidegger's Eschatology is a ground-breaking account of Heidegger's early engagement with theology, from his beginnings as an anti-Modernist Catholic to his turn towards an undogmatic Protestantism and finally to a resolutely a-theistic philosophical method.

Taiwan was affected by an outbreak of severe acute respiratory syndrome (SARS) in early 2003. A questionnaire survey was conducted to determine (1) the perceptions of risk of SARS infection in nurses; (2) the proportion of nurses considering leaving their job; and (3) work as well as non-work factors related to nurses' consideration of leaving their job because of the SARS outbreak. Nearly three quarters (71.9%) of the participants believed they were 'at great risk of exposure to SARS', 49.9% felt'an (...) increase in workload', and 32.4% thought that people avoided them because of their job; 7.6% of the nurses not only considered that they should not care for SARS patients but were looking for another job or considering resignation. The main predictors of nurses' consideration of leaving their job were shorter tenure, increased work stress, perceived risk of fatality from SARS, and affected social relationships. The findings are important in view of potential impending threats of pandemics such as avian influenza. (shrink)

In everyday contexts we do numerous things together. Philosophers of collective intentionality have wondered how we can distinguish parallel cases from cases where we act together. Often their theories argue in favor of one characteristic, feature, or function, that differentiates the two. This feature then distinguishes parallel actions from joint action. The approach in this book is different. Three claims are developed: (1) There are several functions that help human agents coordinate and act together. (2) This entails that joint action (...) should be understood through these different, interrelated, types of coordination. (3) A multidimensional conceptual space, with three levels of control and coordination, will allow us to connect these different forms of coordination and their interdependencies. This allows us to understand the jointness of an action in a more differentiated and encompassing way. This approach has ramifications for several distinctions that are typically understood to be binary, including those between action and mere bodily movement, joint action and parallel action, and action together and not together. (shrink)

This article examines three terms associated with the take-up of Foucault’s analysis of the biopolitical, namely identity, nature and life. It argues that Foucault opposes their reduction respectively to sameness, to origin, or to some primordial force. These reductions not only fall into species of metaphysics, they fail to recognize the integration of difference and of constitutive relationality in Foucault’s conceptualization of the process of subjectivation and becoming as historically dynamic and mobile. The article emphasizes the importance of historicization and (...) of a constructive genealogy in Foucault’s approach, running counter to metaphysics, and opening new avenues for political action based on the recognition of the interiority of resistance to dispositifs of power and of the creative force in individuation. (shrink)

This study compares corporate social performance in terms of charitable contributions of minority-owned and nonminority-owned small businesses. In this sample, minority-owned small businesses are younger, have less full-time employees, and lower annual sales. Minority-owned small businesses donate more funds to religious organizations than nonminority-owned small businesses. When annual sales are accounted for, minority-owned businesses contribute more total dollars to all charitable organizations than nonminority-owned firms. Suggestions for future research in this area are delineated.

Dichotomous thinking about mental phenomena is abundant in philosophy. One particularly tenacious dichotomy is between “automatic” and “controlled” processes. In this characterization automatic and unintelligent go hand in hand, as do non-automatic and intelligent. Accounts of skillful action have problematized this dichotomous conceptualization and moved towards a more nuanced understanding of human agency. This binary thinking is, however, still abundant in the philosophy of joint action. Habits and skills allow us agentic ways of guiding complex action routines that would otherwise (...) overwhelm our reflective capacities. In this paper, I look at how theories of skill, habit, and know-how in individual action can inform a non-dichotomous account of joint action. I argue that a fuller understanding of joint agency has to understand not only group know-how, but also the role of attention and the highly integrated types of control that allow agents to act together. (shrink)

Dichotomous thinking about mental phenomena is abundant in philosophy. One particularly tenacious dichotomy is between “automatic” and “controlled” processes. In this characterization automatic and unintelligent go hand in hand, as do non-automatic and intelligent. Accounts of skillful action have problematized this dichotomous conceptualization and moved towards a more nuanced understanding of human agency. This binary thinking is, however, still abundant in the philosophy of joint action. Habits and skills allow us agentic ways of guiding complex action routines that would otherwise (...) overwhelm our reflective capacities. In this paper, I look at how theories of skill, habit, and know-how in individual action can inform a non-dichotomous account of joint action. I argue that a fuller understanding of joint agency has to understand not only group know-how, but also the role of attention and the highly integrated types of control that allow agents to act together. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Uses of EqualityThe following exchange between Judith Butler (who at the time was in Irvine, California) and Ernesto Laclau (in Essex, England) took place during the months of May and June of 1995. Ernesto Laclau, born in Argentina, is well known for his Hegemony and Socialist Strategy, published in 1985 in collaboration with Chantal Mouffe. The work starts off by critically examining the concept of “hegemony” within (...) a Marxist tradition, and it ends by proposing a socialist strategy that not only takes into account the criticism posited against the Marxist tradition of the last three decades, but also the emergence of new social and political fronts. Hegemony manifests a motive that is felt in the background of the following discussion: a politics of “radical democracy” (a term introduced in the book) should aspire to preserve the conflictive character of all social processes if it intends to avoid becoming a totalitarian system. In other words, a politics of a “radical democracy” should remain faithful to the dictum stated by the German poet Paul Celan: “build on inconsistencies.” It is evident that Laclau and Judith Butler, the North American author of Gender Trouble (1990) and its sequel, Bodies That Matter (1993), share this position. In these works, Butler advocates the reactivation of the concept of “interpellation” in order to expose the ways in which any given subject is “engendered.” The performative constitution of a subject, according to Butler, is defined through a reiterative convocation or “interpellation,” which continuously exhorts the subject to adhere to a gender norm. Not all sequences and efforts at interpellation, however, are completely successful; hence the need for notions of “deviations” in contrast to the norm. This theoretical standpoint facilitated a deconstruction of social gender norms and addressed issues raised by the gay and lesbian communities. In Bodies That Matter, however, a growing emphasis was placed on the articulation of the task at hand within a broader field of the democratic claims of minorities. Here, references to Mouffe and Laclau and to the concepts of “articulation” and “hegemony” were increasingly necessary.The link between Butler and Laclau was extended by the dialogue that follows. An example of this is the notion that all identities constitute themselves by differentiation. However, differentiation immediately implies antagonism. Identities exist because there are differences in strength, antagonism, and finally, in hegemony. According to both Butler and Laclau, the social constitutes itself as the space in which hegemonic relations unfold. Nevertheless, it is characteristic of any hegemonic position to never gain stability: any hegemonic position is always exposed to the risk of being subverted. Thus the recurrence of two issues that play a role in the following discussion: the existence of hegemonic relations and, hence, exclusion, found in the social domain. But since no particular exclusion is based on “the nature of things,” or can be ultimately justified, no exclusion can be definite, and no politics can achieve a final form. It is within the gap between the recognition that exclusion always exists in the social domain, and the rupture it provokes—that is to say, between the affirmation that no situation is purely structured and that no structure formation is ever complete—that perhaps the program of radical democracy unfolds.Equality, as a signifier and as a thing—if it exists—was the topic proposed to Butler and Laclau: their dialogue exceeds our original expectations.Reinaldo Laddaga [End Page 3]What’s the political value, today, of the use of the signifier “equality”? Considering the poststructuralist elaboration of “difference,” how does “equality” work today in gender and/or race politics? “Difference” has been, for more than a decade, the key word for a certain number of programs related to radical democracy. Certainly, “difference” has given space to the constitution of new types of social solidarity. Recently, however, some reservations on the extension of the term have been published. Chantal Mouffe—in her introduction to Dimensions of Radical Democracy—has stated that “all differences cannot be accepted” in order “for pluralism to be made compatible with the struggle against inequality.” Mouffe doesn’t clarify, in this particular text, the criteria with which to discriminate between “acceptable” and “nonacceptable” (or, maybe, “pertinent” and... (shrink)

I want to thank Marybeth Carlson and Rudolf Dekker. Their careful readings of the article have contributed much to the form and content of the article.

Using selections from writers like Margaret Atwood, Octavia Butler, Marion Zimmer Bradley, Karen Joy Fowler, Ursula K. Le Guin, James Tiptree jr., and many others, this collection shows how the imagined worlds of science fiction create hold experiments for testing feminist hypotheses and for interpreting philosophical questions about humanity, gender, equality and more. Four main themes: Part 1, 'Human nature and reality', concentrates on whether there is an intrinsic difference between males and females. Part 2, 'Dystopias: the worst of all (...) possible worlds', portrays misogynistic societies uncomfortably familiar to the early 21st-century reader. Part 3, 'Separatist utopias: worlds of difference', assembles stories that scrutinize both the virtues and vices of separatism. In Part 4, 'Androgynous utopias: worlds of equality', the authors create worlds that anticipate the consequences, good and bad, of perfect sexual equality in education, intelligence, capability, and reproduction. (shrink)

Toute oeuvre veut tenir l'attention, la diriger et produire de l'effet. Mais l'attention et l'effet ne sont pas les memes selon que l'oeuvre en dit plus ou en dit moins c'est-a-dire selon sa densite. Le developpe ou le concis, l'emphatique ou l'elude, le riche ou l'austere ne produisent pas les memes intensites. En explorant les variations de la densite litteraire, on retrouve directement des enjeux essentiels. Que vise l'ideal du complet face a l'ideal du pur? Comment la litterature se rapporte-t-elle (...) au langage ordinaire? Quel peut etre le minimum artistique qui subsiste au bord du silence? Comment comprendre l'echec de la lecture, l'interet perdu et l'ennui? (shrink)