In lieu of an abstract, here is a brief excerpt of the content:Reading the Bloody "Face of Nature":The Persecution of Religion in Hawthorne's The Marble FaunMartin Kevorkian (bio)Perhaps The Marble Faun is a novel which needs to be seen in a certain light to be fully revealed. Although Hawthorne has always had his admirers and defenders among literary critics, this novel has sometimes been selected for unfavorable comparison"; this 1941 assessment by Dorothy Waples (224) still aptly describes the critical terrain (...) and the challenge of reading Hawthorne's last complete novel. In recent scholarship, Nancy Bentley's The Ethnography of Manners (1995) has been influential in marking The Marble Faun for continued unfavorable comparison. Geoffrey Sanborn (1998), in building a case for the postcolonial intelligence of Herman Melville, uses Bentley's argument about the novel's disregard for the "lower orders of creation" to set up Hawthorne as a representative of the typically blinkered "white male writers" against whose limitations Melville shines (18, 214n33). Hawthorne, especially in The Marble Faun, has become a kind of whipping boy for American literary history.Be that as it may, my concern is not to establish Hawthorne's status as a victim of criticism, but rather to seek a recovery of what may be sacrificed in hasty dismissals of The Marble Faun. The present article proposes that this novel arrives at its greatest insights by a consideration of the dynamics of exclusionary violence as such. Henry James lamented the absence of "real psychology" in the novel, and Ludwig Lewisohn complained about its lack of "acceptable intellectual or moral content" (cited in Waples 1941, 224). Yet the novel's achievement may be seen to meet both these criteria, in part because it delivers an analysis of intellectual history as a history of mimetic sacrifice. In response to Waples's terms of challenge—the need for a certain light that reveals—I suggest that mimetic theory's reading of the Enlightenment allows the novel to disclose more critical historical intelligence than has generally been attributed to it. [End Page 133]This reading will focus on the interaction of three characters: the mysterious Miriam, the mysterious Donatello, and the even more mysterious figure known as the Model. In setting up the action of the narrative, the novel divulges little about the backgrounds of any of these characters but places them in a situation with a readily discernible structure: the relationships between the figures may be defined by the element of pursuit. Donatello follows Miriam wherever she goes. But he is not the only one who does so. The hazy figure of the Model likewise shadows Miriam. The Model's pursuit of Miriam may precede Donatello's, or the two pursuits may be somehow coeval; the novel refuses to specify either pursuit as original, focusing instead on the late-stage escalation of resentment between Donatello and the Model.This mimetic pursuit culminates in the central violent event of the novel: Donatello, claiming authorization from Miriam's glance, hurls the Model from a precipice. I have argued elsewhere that when the protagonists thus decisively act to exclude the shadowy character known as the Model, they enact the foundational move of Enlightenment discourse and the ideal of Platonic dialogue upon which that discourse is based.1 Michel Serres summarizes the Platonic-Enlightenment strategy of communicational purity and clarity:To hold a dialogue is to suppose a third man and to seek to exclude him; a successful communication is the exclusion of the third man. The most profound dialectical problem is not the problem of the Other, who is only a variety—or a variation—of the Same, it is the problem of the third man. We might call this third man the demon, the prosopopeia of noise.(1982, 67)Miriam and Donatello, the united protagonists, indeed demonize the Model in these terms. What I would now add to that equation is the value of the Model's vocational identity: he is a Capuchin monk. Within the communicational framework of my earlier analysis, the most telling details were detected in Hawthorne's emphasis on the Model's "noisy" and "hazy" profile. In hurling the Model from the edge of the precipice and thus silencing his interruptions, Donatello secures for... (shrink)

The authors had been using a system for stimulating discussion and debate among professionals as part of their education and continuing professional development. Hand-held technology for gathering and reflecting upon individual judgements had been shown to work, and the participants liked it. But a theoretical foundation of why and how it worked appeared to be lacking. The authors find the work of Vygotsky extremely helpful in explaining why student-student conversations can be a positive support to the learning process. In this (...) paper they present a description of one of the professional settings in which student-student conversations have been used in stimulating learning. They relate this to a theoretical framework of conversations in intellectual development drawn from Vygotsky, and contrast it with alternative frameworks that place greater emphasis upon the role of the tutor who knows the ‘right’ answers and ‘corrects’ the learners. (shrink)

Excerpt from Martin Buber: The Life of Dialogue This book is the product of a dialogue, a dialogue first with the works of Martin Buber and later with Martin Buber himself. The influence of Buber's thought has steadily spread throughout the last fifty years until today Buber is recognized throughout the world as occupying a position in the foremost ranks of contemporary philosophers, theologians, and scholars. What has made such men as Hermann Hesse and Reinhold Niebuhr speak (...) of Martin Buber as one of the few wise men living on the earth today, however, is not only his eminence as a thinker but also his concern with the 'lived concrete, ' the everyday reality which he takes up into his imagining and bears as his responsibility. Buber's eightieth birthday, on February 8, 1958, was celebrated all over the world, for Martin Buber is one of the truly universal men of our time. 'More than any other person in the modern world, ' said the Protestant theologian H. Richard Niebuhr at one such celebration, 'more even than Kierkegaard, Martin Buber has been for me, and for many of my companions, the prophet of the soul and the witness to that truth which is required of the soul not as solitary, but as companionable being.' In a time in which we are in danger of losing our birthright as human beings, Martin Buber has shown us what it means to live as men. When in 1944 Dr. Simon Greenberg gave me the first book of Buber's that I ever read - The Legend of the Baal-Shem - Buber himself was practically unknown in America and only two of his books were in English, both published in England. Even when I wrote my doctoral dissertation on Buber in 1950, few had heard of him and few of his books were published here. Today more than twenty of Buber's books have been published in English, most of them in both England and America, several more translations are underway, five of his books have been reissued in paperback editions, four anthologies of his writings have appeared, and several books in English have been written on his thought, including the forthcoming Philosophy of Martin Buber volume of The Library of Living Philosophers, which I have had the honor of editing. In 1951-1952 Buber spent almost a year in America under the auspices of the Jewish Theological Seminary; in 1957 he was brought here by the Washington School of Psychiatry to deliver the fourth William Alanson White Memorial Lectures; and in 1958 he was brought to this country by Princeton University. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)

_Reading Science_ looks at the distinctive language of science and technology and the role it plays in building up scientific understandings of the world. It brings together discourse analysis and critical theory for the first time in a single volume. This edited collection examines science discourse from a number of perspectives, drawing on new rhetoric, functional linguistics and critical theory. It explores this language in research and industrial contexts as well as in educational settings and in popular science writing and (...) science fiction. The papers also include consideration of the role of images in science writing and the importance of reading science discourse as multi-modal text. The internationally renowned contributors include M. A. K. Halliday, Charles Bazerman and Jay Lemke. (shrink)

There is no adequate understanding of contemporary Jewish and Christian theology without reference to Martin Buber. Buber wrote numerous books during his lifetime (1878-1965) and is best known for I and Thouand Good and Evil. Buber has influenced important Protestant theologians like Karl Barth, Emil Brunner, Paul Tillich, and Reinhold Niebuhr. His appeal is vast--not only is he renowned for his translations of the Hebrew Bible but also for his interpretation of Hasidism, his role in Zionism, and his writings (...) in psychotherapy and political philosophy. In addition to a general introduction, each chapter is individually introduced, illuminating the historical and philosophical context of the readings. Footnotes explain difficult concepts, providing the reader with necessary references, plus a selective bibliography and subject index. (shrink)

In his substantial editor's introduction to the revised edition of R.G. Collingwood's Essay on Metaphysics , Rex Martin offers a detailed account of this work and its relationship to Collingwood's other writings, and in particular, to his earlier Essay on Philosophical Method . In what follows I shall take issue with key aspects of Martin's reading. But let me say at the outset that I found his discussion enormously stimulating: it provoked me to interrogate the text with specific (...) questions in mind, and to think much more carefully about both Collingwood's aims and his particular arguments and examples. It led me, in fact, to develop my own account of Collingwood's reasoning in EM, which has since been published as 'Collingwood's Conception of Presuppositional Analysis' . In the present paper I shall draw on that account in offering a critique of Martin's reading. (shrink)

The studies of the Czech phenomenologist Jan Patočka has been flourishing recently. Martin Ritter’s book Into the World: The Movement of Patočka’s Phenomenology offers an important contribution to the debate and a long-awaited critical presentation of Patočka’s asubjective phenomenology as well as creative re-reading of Patočka's central doctrine of the movements of existence.

I propose a novel way to understand the stringency of Kant’s conception of beneficence. This novel understanding can ground our intuition that we do not have to forego (almost) all pursuit of our personal ends. I argue that we should understand the application of imperfect duties to specific cases according to the framework set by the adoption and promotion of ends. Agents have other ends than obligatory ones and they must weigh obligatory ends against these other ends. Obligatory ends are (...) special among ends only insofar as their adoption is not optional. My reading of the normative status of imperfect duties affords a way of thinking about beneficence modelled on the everyday ways in which agents pursue their personal projects and weigh different ends against each other. This establishes a middle-ground between an extremely demanding conception of beneficence and an overly latitudinarian one. Furthermore, it helps us understand why we do not have to be maximally beneficent and why there is a bias towards the near in our thinking about rescue cases. (shrink)

Reading literature with the aid of computational techniques is controversial. For some, digital approaches apparently fetishize the curation of textual archives, lack interpretative rigor, and are thoroughly ’neoliberal’ in their pursuit of Silicon Valley-esque software-tool production. For others, the potential benefits of amplifying reading-labor-power through non-consumptive use of book corpora fulfills the dreams of early twentieth-century Russian formalism and yields new, distant ways in which we can consider textual pattern-making (Jockers; Moretti, Distant Reading; Moretti...

In this text, I discuss the environmental education project "Legible Landscape ", which aims to teach inhabitants to read their landscape and develop a closer, more engaged relationship to place. I show that the project's semiotic perspective on landscape legibility tends to hamper the understanding of the moral dimension of reading landscapes, and argue that a hermeneutical perspective is better suited to acknowledge the way that readers and texts are intimately connected.

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)

The new readings recorded here are derived from epigraphic squeezes made at Oenoanda in May 1971.

Many philosophers and psychologists argue that out everyday ability to predict and explain the actions and mental states of others is grounded in out possession of a primitive 'folk' psychological theory. Recently however, this theory has come under challenge from the simulation alternative. This alternative view says that human beings are able to predict and explain each other's actions by using the resources of their own minds to simulate the psychological aetiology of the actions of the others. This book and (...) the companion volume Folk Psychology: The Theory of Mind Debate together offer a richly woven fabric of philosophical and psychological theory, which promises to yield real insights into the nature of our mental lives. (shrink)

This chapter is about how Deleuze read Hume and how that reading contributed to his idea of a transcendental empiricism. In particular it discusses, first, Deleuze's engagement with Hume's empiricism, which he understands to be founded on a thesis of the externality of relations; and, second, what Deleuze calls the problem of subjectivity, which is what he takes Hume's account of human nature to concern. The chapter provides some support for Deleuze's innovative readings and concludes with remarks on a (...) contrast between Deleuze's and Kant's transcendental philosophies, tracing a source for the contrast in Deleuze's and Kant's responses to Hume. (shrink)

Small numbers are spontaneously associated with left space and larger numbers with right space (the SNARC effect), for example when classifying numbers by parity. This effect is often attributed to reading habits but a causal link has so far never been documented. We report that bilingual Russian-Hebrew readers show a SNARC effect after reading Cyrillic script (from left-to-right) that is significantly reduced after reading Hebrew script (from right-to-left). In contrast, they have similar SNARC effects after listening to texts in either (...) language. These results support the view that spatially directional scanning habits contribute to the spatial association of numbers but also emphasize its flexibility. (shrink)

Consistent with Article 38 of the Statute of International Court of Justice, the primary sources of international human rights law can be identified as treaty, custom, and general principles of law derived from national legal systems. Treaty provisions in human rights law are often textually fairly open‐ended and hence will need to be read in the light of institutionalized practices of interpretation, such as the jurisprudence by regional human rights courts and international human rights treaty bodies. Despite the universal (...) acceptance of human rights treaties and the recognition of human rights as norms of customary international law, human rights violations do occur in all parts of the world and are often systematic. Major shortcomings of the international monitoring mechanisms for human rights treaties are their underresourcing, lack of visibility, and ineffectiveness. Even if human rights treaties have become universally accepted, compliance control remains underdeveloped. (shrink)

This article offers a thorough and critical reading of Husserl’s Thing and Space. This reading is principally motivated by the effort to methodologically design a phenomenological–topological approach to the research of lived sonic environments. In this book, Husserl lays foundations of phenomenological topology by understanding perceptions as places and defining, consequently, the space as a system of places. The critical reading starts with pointing out the ambiguity of location in Thing and Space, which consists mainly in the insufficient implementation of (...) the distinction between the location and the localization. Further investigations then reveal the roots of this ambiguity in both the preference of visual perception and the omission of subjective aspects of kinesthesia. The article critically examines Husserl’s notion of the appended localization that expresses the marginalization of acoustic experience. In conclusion, the article utilizes the critical findings to formulate the project of a place-based, medium-centered, and multi-sensory approach to sonic environments. (shrink)

This book sets out for the first time in English and in the terms of modern logic the semantics of the Port Royal Logic of Antoine Arnauld and Pierre Nicole, perhaps the most influential logic book in the 17th and 18th centuries. Its goal is to explain how the Logic reworks the foundation of pre-Cartesian logic so as to make it compatible with Descartes' metaphysics. The Logic's authors forged a new theory of reference based on the medieval notion of objective (...) being, which is essentially the modern notion of intentional content. Indeed, the book's central aim is to detail how the Logic reoriented semantics so that it centered on the notion of intentional content. This content, which the Logic calls comprehension, consists of an idea's defining modes. Mechanisms are defined in terms of comprehension that rework earlier explanations of central notions like conceptual inclusion, signification, abstraction, idea restriction, sensation, and most importantly within the Logic's metatheory, the concept of idea-extension, which is a new technical concept coined by the Logic. Although Descartes is famous for rejecting "Aristotelianism," he says virtually nothing about technical concepts in logic. His followers fill the gap. By putting to use the doctrine of objective being, which had been a relatively minor part of medieval logic, they preserve more central semantic doctrines, especially a correspondence theory of truth. A recurring theme of the book is the degree to which the Logic hews to medieval theory. This interpretation is at odds with what has become a standard reading among French scholars according to which this 16th-century work should be understood as rejecting earlier logic along with Aristotelian metaphysics, and as putting in its place structures more like those of 19th-century class theory. (shrink)

This paper analyzes Kant’s notorious claim that psychology cannot become a science “properly so-called”. Contrary to widespread opinion, he does not hold any of the following three implausible views: psychological phenomena cannot be mathematized, they cannot be explained in by reference to mathematical causal laws, and they cannot be dealt with in causal terms at all. Instead of claiming something about psychological phenomena, Kant argues against a specific conception of psychology: the then popular introspective psychologies. Only this reading explains why (...) he is also concerned with the possibility of psychological experiments, and it does justice to how he himself treats phenomena of thinking, willing, and so on. (shrink)

Sicker examines the first eleven chapters of the biblical book of Genesis to search out the Mosaic political philosophy and normative political theory ...

The new readings recorded here are derived from epigraphic squeezes made at Oenoanda in May 1971.

Levinas's Talmudic readings have played an important role in defending the claim that the discipline of modern Jewish philosophy cannot be reduced to a list of assimilationist thinkers. This article argues that this claim is defendable, but only if the premise of the claim ceases to be the content of Levinas's Talmudic readings: "The Temptation of Temptation" wrongly takes its sugya as representative of Judaism as a whole, the differing mathematical calculations between Levinas and the sugya he treats in "The (...) Pact" suggest that the Talmud assumes a Rousseauian amour-propre , and "And God Created Woman" implies that Jewish ethics is not opposed to Jews' assimilation. I instead suggest that Levinas's Talmudic readings serve to promote the fecundity of Judaism; it is only through such "bad" readings that historical determinism can be conquered, and a messianic future becomes possible. (shrink)

A number of influential Kantian philosophers assume that true need represents shared and fundamental human concerns that can both ground duties of aid and limit how much an agent can be morally required to do for others. In this paper, I take on this misreading and argue that true need is representative of personal priorities. This subjectivist reading fits better with Kant’s own characterization of true need and with his conceptions of need and happiness. Moreover, I argue that Kant’s own (...) conception of true need is philosophically appealing, as it is anti-paternalistic. Agents are free to determine their own true need. This frees Kant from the challenge of coming up with a list of true human needs that are supposedly stable across cultures, epochs and individuals. Furthermore, my reading also implies that the mere fact that someone else considers something their true need does not necessitate our help. (shrink)

This book examines the work of the Czech Philosopher Jan Patočka from the largely neglected perspective of religion. Patočka is known primarily for his work in phenomenology and ancient Greek philosophy, and also as a civil rights activist and a critic of modernity. He also maintained a persistent and increasing interest in Christianity, Martin Koci shows, and indeed his first and last publications concerned religion and theology. This book examines the theological motifs in Patočka's work, and brings his thought (...) into discussion with recent developments in phenomenology, making a case for Patočka as a forerunner to what has become known as the theological turn in continental philosophy. Koci systematically examines his thoughts on the relationship between theology and philosophy, and his perennial struggle with the idea of crisis. For Patočka, modernity, metaphysics, and Christianity were all in different kinds of crises, and Koci demonstrates how his work responded to those crises theologically. Thinking Faith after Christianity thus provides new insights on theology understood as the task of thinking and living transcendence in a problematic world. It perceives the un-thought element of Christianity - what Patočka identified as its greatest resource and potential - not as a weakness, but as a credible way to ponder Christian faith and the Christian mode of existence after the proclaimed death of God and the end of metaphysics. (shrink)

Brain reading technologies are rapidly being developed in a number of neuroscience fields. These technologies can record, process, and decode neural signals. This has been described as ‘mind reading technology’ in some instances, especially in popular media. Should the public at large, be concerned about this kind of technology? Can it really read minds? Concerns about mind-reading might include the thought that, in having one’s mind open to view, the possibility for free deliberation, and for self-conception, are eroded where (...) one isn’t at liberty to privately mull things over. Themes including privacy, cognitive liberty, and self-conception and expression appear to be areas of vital ethical concern. Overall, this article explores whether brain reading technologies are really mind reading technologies. If they are, ethical ways to deal with them must be developed. If they are not, researchers and technology developers need to find ways to describe them more accurately, in order to dispel unwarranted concerns and address appropriately those that are warranted. (shrink)

This introduction to this special issue offers an overview of R. S. Peters' seminal role in the development of modern philosophy of education, acknowledging the originality and range of his work, and indicating his continuing importance to the field. It explains the structure and organisation of the collection and provides a rationale for this body of work as a rereading of Peters in the light of current concerns.

This up-to-date introduction to decision theory offers comprehensive and accessible discussions of decision-making under ignorance and risk, the foundations of utility theory, the debate over subjective and objective probability, Bayesianism, causal decision theory, game theory, and social choice theory. No mathematical skills are assumed, and all concepts and results are explained in non-technical and intuitive as well as more formal ways. There are over 100 exercises with solutions, and a glossary of key terms and concepts. An emphasis on foundational aspects (...) of normative decision theory (rather than descriptive decision theory) makes the book particularly useful for philosophy students, but it will appeal to readers in a range of disciplines including economics, psychology, political science and computer science. • Has over 100 end of chapter review questions and exercises with solutions • Includes a chapter on how to draw a decision matrix • Explains the link between individual decision making, game theory and social choice theory Contents Preface; 1. Introduction; 2. The decision matrix; 3. Decisions under ignorance; 4. Decisions under risk; 5. Utility; 6. The mathematics of probability; 7. The philosophy of probability; 8. Why should we accept the preference axioms; 9. Causal vs. evidential decision theory; 10. Bayesian vs. non-Bayesian decision theory; 11. Game theory I: basic concepts and zero sum games; 12. Game theory II: nonzero sum and co-operative games; 13. Social choice theory; 14. Overview of descriptive decision theory; Appendix A. Glossary; Appendix B. Proof of the von Neumann-Morgenstern theorem; Further reading; Index. (shrink)

This chapter contains section titled: Background John Rawls History of The Law of Peoples Rawls's Law of Peoples The Importance of The Law of Peoples and its Reception How the Book is Organized Some Areas Still to Be Addressed Notes.

Reading SAF (following the example of Henry Samuel Levinson) as a book of spiritual exercises in the service of abnormal sanity reveals three distinct exercises in the book: scepticism, pure intuition, and an inquiry into self that relies on animal faith. The essay then considers different possible ways for practicing these exercises.

No other recent book in Anglophone philosophy has attracted as much criticism and has found so few friends as Saul Kripke's "Wittgenstein on Rules and Private Language". Amongst its critics, one finds the very top of the philosophical profession. Yet, it is rightly counted amongst the books that students of philosophy, at least in the Anglo-American world, have to read at some point in their education. Enormously influential, it has given rise to debates that strike at the very heart (...) of contemporary philosophy of mind and language. In this major new interpretation, Martin Kusch defends Kripke's account against the numerous weighty objections that have been put forward over the past twenty years and argues that none of them is decisive. He shows that many critiques are based on misunderstandings of Kripke's reasoning; that many attacks can be blocked by refining and developing Kripke's position; and that many alternative proposals turn out either to be unworkable or to be disguised variants of the view they are meant to replace. Kusch argues that the apparent simplicity of Kripke's text is deceptive and that a fresh reading gives Kripke's overall argument a new strength. (shrink)

In fr. 69 Smith, the Epicurean Diogenes of Oinoanda, like Lucretius 4.353–63, explains why a square tower viewed from the distance appears to be round. The explanation is that εἲδωλα, filmy atomic images, emanating from the tower, are forced out of shape by the air through which they pass on their way to our eyes. Diogenes’ account is fragmentarily preserved on a stone which I discovered in 1970. The stone bears the right half of one fourteen-line column and the left (...) half of a second one. I first published the text in 1971. When, twenty years later, I came to deal with it again, in preparing an edition of all the known fragments, I was able, thanks in no small measure to the discussions and suggestions of other scholars, whose names can be seen in my apparatus criticus, to print a text which represents a considerable advance on that of the editio princeps. However, with so much of what Diogenes wrote missing, there has remained scope for further progress, and in this note I correct an error—an error present not only in my text, but also on the stone itself. (shrink)

_Reading R. S. Peters Today: Analysis, Ethics and the Aims of Education_ reassesses British philosopher Richard Stanley Peters’ educational writings by examining them against the most recent developments in philosophy and practice. Critically reassesses R. S. Peters, a philosopher who had a profound influence on a generation of educationalists Brings clarity to a number of key educational questions Exposes mainstream, orthodox arguments to sympathetic critical scrutiny.

In Igbo traditional religion (ITR), there are different means through which therapy and healing are achieved. One such means is through the Nsukka-Igbo Ọmabe masquerade festival rituals and performance theatre. To seek out this aspect of the cultural festival that has been under-researched, this study delves into detailed discussions of the pre-arrival, arrival, events in between, departure and postdeparture of the Ọmabe masquerade festival. Relying on a qualitative method, the study analytically and descriptively discusses the data gathered through participatory observations (...) and interview sessions with some of the devotees possessing sufficient knowledge of the masquerade tradition and festival. Photographs have been included to flesh out the narratives, as well as enrich and enhance the readers’ engagement with the article. Also, relevant materials from extant literature are quoted and cited. The study examined the rituals, music, performances and other interesting key components of the festival and found that the traditional practice through masquerade festivals such as the Ọmabe is therapeutic, leading to emotional activation and healing. Undoubtedly, this has been sustaining its re-enactments in the face of neoreligious intolerance, urbanisation, modernity and globalisation that have been adversely affecting cultural practices. Contribution: The article critically engages with the reappraisal of the Ọmabe cultural heritage festival among the Nsukka-Igbo people, providing thought-provoking, impactful research as well as insightful reading towards achieving an understanding of its rituals, materiality and performance theatre and their accompanying therapy and healing benefits. Bearing in mind that HTS Teologiese Studies/Theological Studies focuses on religious issues and that the ‘masking festival’ is a part of Indigenous religious practice, the author considers this article to be suitable for its objectives. (shrink)

Educationalists introduce students to literature search strategies that, with rare exceptions, focus chiefly on the location of primary research reports and systematic reviews of those reports. These sources are, however, unlikely to adequately address the normative and/or metaphysical questions that nurses frequently and legitimately interest themselves in. To meet these interests, non‐research texts exploring normative and/or metaphysical topics might and perhaps should, in some situations, be deemed suitable search targets. This seems plausible and, moreover, students are encouraged to ‘read (...) widely’. Yet accepting this proposition creates significant difficulties. Specifically, if non‐research scholarly sources and artistic or literary (humanities) products dealing with normative/metaphysical issues were included in what are, at present, scientifically orientated searches, it is difficult to draw boundaries around what – if anything – is to be excluded. Engaging with this issue highlights problems with qualitative scholarship's designation as ‘evidence’. Thus, absurdly, if qualitative scholarship's findings are labelled evidence because they generate practice‐relevant understanding/insight, then any literary or artistic artefact (e.g. a throwaway lifestyle magazine) that generates kindred understandings/insights is presumably also evidence? This conclusion is rejected and it is instead proposed that while artistic, literary, and qualitative inquiries can provide practitioners with powerful and stimulating non‐evidential understanding, these sources are not evidence as commonly conceived. (shrink)

First Philosophy: God, Mind, and Freedom brings together classic and ground-breaking readings on metaphysics, the philosophy of mind, and the philosophy of religion. Andrew Bailey's highly regarded introductory anthology has been revised and updated in this new edition. The comprehensive introductory material for each chapter and selection remains, and new sections on philosophical puzzles and paradoxes and philosophical terminology have been added. New to this edition are readings from Alvin Plantinga, Frank Jackson, David Chalmers, A.J. Ayer, Bernard Williams, and Thomas (...) Nagel. (shrink)

ABSTRACT When examining Nietzsche's Nachlass from 1885–89, international Nietzsche scholarship still predominantly relies on the Colli/Montinari edition of these writings, even though a new historico-critical edition of the Nachlass that fulfills the standards of current textual criticism is being published since 2001: KGW IX. In this article we want to outline the philological considerations that led to this new critical edition with its “diplomatic transcription” of Nietzsche's late “manuscripts.” In a second step, we demonstrate the consequences of KGW IX for (...) the interpretation of Nietzsche's Nachlass and his late published writings. It is our aim to show that the complexity of Nietzsche's writing in his sketches and drafts from 1885–89 makes any philosophical approach untenable that ignores this complexity—at least under a philological perspective. (shrink)

An essential challenge of Aristotle’s Politics arises from the juxtaposition of contrasting and competing arguments in favour of virtuous monarchy, on the one hand, and the collective superiority of “the many”, on the other. This paper examines the purely theoretical reception of this contrast in the writings of some late medieval Aristotelians by focusing on a key section in Politics Γ (1280a8–1284b34). After reviewing Aristotle’s problematic position, the paper discusses its interpretation in the commentaries of Albert the Great, Thomas Aquinas/Peter (...) of Auvergne and Walter Burley, as well as its use in the works of Giles of Rome, John of Paris and Marsilius of Padua. On that basis, finally, the paper outlines some general trends with regard to how medieval scholars dealt with Aristotle’s idea of the rule of the many as opposed to that of one or few virtuous persons. (shrink)

Re/reading the Past is concerned with the discourses of history, from the complementary perspectives of Critical Discourse Analysis (CDA) and Systemic Functional Linguistics (SFL). The papers in the book stress the discursive construction of the past, focussing on the different social narratives which compete for official acknowledgement. Issues of collective and cultural memory are addressed, reflecting the "linguistic turn" in the Social Sciences. The book covers a range of discourses, interpreting texts from popular culture to academic discourse including the construction (...) and evaluation of past events in a variety of places around the world. It is especially timely in its focus on the construction of time and value in a post-colonial world where history discourses are central to on-going processes of reconciliation, debates on war crimes, and the issues of amnesty and restitution. As such the book fills a significant gap in interdisciplinary debates as well as in register and genre analysis, and will be of general interest to historians, political scientists and discourse analysts as well as students and teachers of ESP (English for Specific Purposes) and EAP (English for Academic Purposes). (shrink)

_First Philosophy: Knowledge and Reality_ brings together classic and ground-breaking readings on epistemology and the philosophy of science. Andrew Bailey’s highly regarded introductory anthology has been revised and updated in this new edition. The comprehensive introductory material for each chapter and selection remains, and new sections on philosophical puzzles and paradoxes and philosophical terminology have been added. New readings include Edmund Gettier on justified true belief, Wesley Salmon on induction, and Helen Longino on feminist science.

The text of Martin Heidegger’s 1927–28 university lecture course on Emmanuel Kant’s Critique of Pure Reason presents a close interpretive reading of the first two parts of this masterpiece of modern philosophy. In this course, Heidegger continues the task he enunciated in Being and Time as the problem of dismatling the history of ontology, using temporality as a clue. Within this context the relation between philosophy, ontology, and fundamental ontology is shown to be rooted in the genesis of the (...) modern mathematical sciences. Heidegger demonstrates that objectification of beings as beings is inseparable from knowledge a priori, the central problem of Kant’s Critique. He concludes that objectification rests on the productive power of imagination, a process that involves temporality, which is the basic constitution of humans as beings. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Authority, Reading, Reflexivity: Pierre Bourdieu and the Aesthetic Judgment of KantKoenraad Geldof (bio)Translated by Alex Martin (bio)1. AuthorityFor some time now, Pierre Bourdieu has been a true author 1 —a producer, in other words, of an impressive number of theoretical and analytical discourses in a wide variety of research fields. 2 Whether in anthropology or ethnology, in the sociology of institutions or of the structure and workings of (...) the market of symbolic goods, or in the sociology of literature, the name Bourdieu imposes itself: it establishes authority. Contributing to this is another particularity quite typical of authority: it gets itself talked about; it generates, at accelerated speed, discourses that in one way or another (re-)produce and thus reinforce the authority of the author who was their point of departure and origin. The international proliferation of articles dealing with one aspect or another of Bourdieu’s thought, 3 essay collections, 4 and introductions to Bourdieu’s work 5 testifies to this. The intensity of metadiscursive production not only gives material form to the intrinsic analytic pertinence and richness of the discourse on which it comments—these are evident—but also shows, independent of the pieces’ intentions, that the proliferation is situated in a process of (re-)production of authority, that it is an integral part of a canonizing effort. The articles and introductions problematize, implicitly or explicitly, the direct accessibility of Bourdieu’s discourse. They make the oeuvre into a complex totality, difficult and diversified to the extreme, whose coherence can be revealed only with the help of a gradual, exegetic, and essentially submissive reading practice.To put it another way, and to examine the question more closely, the metadiscursive (re-)production of the authority of the author we call Pierre Bourdieu reveals itself to be [End Page 20] ambivalent: it is at once innovative—it invites the uninitiated to get to know a fascinating new universe of thought—and authoritarian, indeed even conservative. An introduction is never a simple mediation of discourse between an author and his or her potential readers: it provides a sort of user’s guide, it (re-)produces a reading habitus, an ideology of the correct interpretation the reader must learn and interiorize to be able to distinguish orthodox from false, heterodox, readings. Between the metadiscourse/commentary and the authority it discusses, a relationship of tautological circularity is established that surreptitiously transforms the discourse read into a legend (into what must be read): the possibility of an autonomous reading practice is erased by a pedagogy of legendary decoding. 6The authority of an author, that of Bourdieu for example, is consequently implicated in a dynamic of opening (the proliferation of metadiscourses) and closing (the tendency to discipline reading, to make it obey certain norms of legibility). It would be erroneous, however, to attribute the paradoxical aspect of authority simply to the ambivalent effect of metadiscourses/commentaries. This is because authors who establish authority can only rarely escape the canonizing efforts of which they are the object: in many cases, authors themselves participate in the production and reproduction of a mode of reading and interpretation judged to be legitimate. The fact that no authority can completely and exhaustively control its discursive and institutional space does not in any way contradict, therefore, that other distinctive and essential feature of authority: its intrinsic animation by a desire to control, by the desire to see itself respected. Authority wants to become Law and be recognized as such. Thus the tendency of certain authors to become actively involved in the modes of appropriation of their name and their discourses, to endeavor to make the reading of the author’s work not simply an act of connaissance but also a proof of reconnaissance. Authority detests being insufficiently or poorly known. Let us take the case of Bourdieu. As an author, he is first and foremost the one to whom we owe Raisons pratiques, La distinction, Homo academicus and Les règles de l’art, the producer, in other words, of a series of momentous works that, upon publication, established authority. Furthermore, Bourdieu is also the author of a considerable number of accompanying discourses, dominated by the... (shrink)