Postmodernism may seem a particularly inappropriate term when used in conjunction with a region that is usually thought of as having only recently, and then unevenly, acceded to modernity. Yet in the last several years the concept has risen to the top of the agenda of cultural and political debate in Latin America. This collection explores the Latin American engagement with postmodernism, less to present a regional variant of the concept than to situate it in a transnational framework. Recognizing that (...) postmodernism in Latin America can only inaccurately be thought of as having traveled from an advanced capitalist "center" to arrive at a still dependent neocolonial "periphery," the contributors share the assumption that postmodernism is itself about the dynamics of interaction between local and metropolitan cultures in a global system in which the center-periphery model has begun to break down. These essays examine the ways in which postmodernism not only designates the effects of this transnationalism in Latin America, but also registers the cultural and political impact on an increasingly simultaneous global culture of a Latin America struggling with its own set of postcolonial contingencies, particularly the crisis of its political left, the dominance of neoliberal economic models, and the new challenges and possibilities opened by democratization. With new essays on the dynamics of Brazilian culture, the relationship between postmodernism and Latin American feminism, postmodernism and imperialism, and the implications of postmodernist theory for social policy, as well as the text of the Declaration from the Lacandon Jungle of the Zapatatista National Liberation Army, this expanded edition of boundary 2 will interest not only Latin Americanists, but scholars in all disciplines concerned with theories of the postmodern. Contributors. Xavier Albó, José Joaquín Brunner, Fernando Calderón, Enrique Dussel, Néstor García Canclini, Martín Hopenhayn, Neil Larsen, the Latin American Subaltern Studies Group, Norbert Lechner, María Milagros López, Raquel Olea, Aníbal Quijano, Nelly Richard, Carlos Rincón, Silviano Santiago, Beatriz Sarlo, Roberto Schwarz, and Hernán Vidal. (shrink)

All of the chapters have been written especially for the book by the leading scholars in the field.Michael I. Posner is Professor of Psychology at the ...

First published in 2012. Routledge is an imprint of Taylor & Francis, an informa company.

What is the Darwinian revolution and why is it important for philosophers? These are the questions tackled in this Element. In four sections, the topics covered are the story of the revolution, the question of whether it really was a revolution, the nature of the revolution, and the implications for philosophy, both epistemology and ethics.

Each of the five volumes in the Stone Art Theory Institutes series—and the seminars on which they are based—brings together a range of scholars who are not always directly familiar with one another’s work. The outcome of each of these convergences is an extensive and “unpredictable conversation” on knotty and provocative issues about art. This fourth volume in the series, _Beyond the Aesthetic and the Anti-Aesthetic_, focuses on questions revolving around the concepts of the aesthetic, the anti-aesthetic, and the political. (...) The book is about the fact that now, almost thirty years after Hal Foster defined the anti-aesthetic, there is still no viable alternative to the dichotomy between aesthetics and anti- or non-aesthetic art. The impasse is made more difficult by the proliferation of identity politics, and it is made less negotiable by the hegemony of anti-aesthetics in academic discourse on art. The central question of this book is whether artists and academicians are free of this choice in practice, in pedagogy, and in theory. The contributors are Stéphanie Benzaquen, J. M. Bern­stein, Karen Busk-Jepsen, Luis Camnitzer, Diarmuid Costello, Joana Cunha Leal, Angela Dimitrakaki, Alexander Dumbadze, T. Brandon Evans, Geng Youzhuang, Boris Groys, Beáta Hock, Gordon Hughes, Michael Kelly, Grant Kester, Meredith Kooi, Cary Levine, Sunil Manghani, William Mazzarella, Justin McKeown, Andrew McNamara, Eve Meltzer, Nadja Millner-Larsen, Maria Filomena Molder, Carrie Noland, Gary Peters, Aaron Richmond, Lauren Ross, Toni Ross, Eva Schürmann, Gregory Sholette, Noah Simblist, Jon Simons, Robert Storr, Martin Sundberg, Timotheus Vermeulen, and Rebecca Zorach. (shrink)

An investigation into the way in which information technology has shaped how and what we know, from "Google-knowing" to privacy and social media.

Originally published in 1982. Aside from Jacques Derrida's own references to the "possible articulation" between deconstruction and Marxism, the relationship between the two has remained largely unexplored. In Marxism and Deconstruction, Michael Ryan examines that multifaceted relationship but not through a mere comparison of two distinct and inviolable entities. Instead, he looks at both with an eye to identifying their common elements and reweaving them into a new theory of political practice. To accomplish his task, Ryan undertakes a detailed (...) comparison of deconstruction and Marxism, relating deconstruction to the dialectical tradition in philosophy and demonstrating how deconstruction can be used in the critique of ideology. He is a forceful critic of both the politics of deconstruction and the metaphysical aspect of Marxism (as seen from a deconstructionist perspective). Besides offering the first book-length study of Derrida in this context, Ryan makes the first methodic attempt by an American scholar to apply deconstruction to domains beyond literature. He proposes a deconstructive Marxism, one lacking the metaphysical underpinnings of conservative "scientific" Marxist theory and employing deconstructive analysis both for Marxist political criticism and to further current anti-metaphysical developments within Marxism. Marxism and Deconstruction is an innovative and controversial contribution to the fields of literary criticism, philosophy, and political science. (shrink)

In _The Immorality of Punishment_ Michael Zimmerman argues forcefully that not only our current practice but indeed any practice of legal punishment is deeply morally repugnant, no matter how vile the behaviour that is its target. Despite the fact that it may be difficult to imagine a state functioning at all, let alone well, without having recourse to punishing those who break its laws, Zimmerman makes a timely and compelling case for the view that we must seek and put (...) into practice alternative means of preventing crime and promoting social stability. (shrink)

Chapter 1 Who this book is for and who it is not for1 There are already too many books offering solutions to the problems of the health service. ...

Frege argued for the force-content distinction not only by appealing to the logical and fictional contexts which are most closely associated with the “Frege point", but also based on the fact that an affirmative answer to a yes-no question constitutes an assertion. Supposedly this is only intelligible if the question contains a forceless thought or proposition which an affirmative answer then asserts. Against this I argue that this fact more readily supports the view that questions operate on assertions and other (...) forceful acts themselves. Force is neither added to propositions as on the traditional view, nor is it cancelled as has recently been proposed. Rather higher-level acts such as questioning, but also e.g. conditionalizing, embed and present assertoric or directive acts that are forceful and committal, while suspending commitment to them. The Frege point confounds different varieties of force and the question whether something is merely presented for consideration with the question what is so presented. Force is representational: through assertoric and directive force indicators subjects non-conceptually present positions of theoretical or practical knowledge, while interrogative acts indicate positions of wondering which strive for such knowledge. (shrink)

Michael T. Ferejohn presents a new analysis of Aristotle's theory of explanation and scientific knowledge, in the context of its Socratic roots. Ferejohn shows how Aristotle resolves the tension between his commitment to the formal-case model of explanation and his recognition of the role of efficient causes in explaining natural phenomena.

In a rich and thought-provoking paper, Lambros Malafouris argues that taking material culture seriously means to be ‘systematically concerned with figuring out the causal efficacy of materiality in the enactment and constitution of a cognitive system or operation’ (Malafouris 2004, 55). As I understand this view, there are really two intertwined claims to be established. The first is that the things beyond the skin that make up material culture (in other words, the physical objects and artefacts in which cultural networks (...) and systems of human social relations are realized) may be essential to the enactment of, and be partly constitutive of, certain cognitive systems or operations. The consequence of establishing this claim is supposed to be that we have a mandate to recast the boundaries of the mind so as to include, as proper parts of the mind, things located beyond the skin. Thus, in talking about the contribution of the world to cognition, Malafouris (2004, 58) concludes that ‘what we have traditionally construed as an active or passive but always clearly separated external stimulus for setting a cognitive mechanism into motion, may be after all a continuous part of the machinery itself; at least ex hypothesi’. This is the position that, in philosophical circles, is known increasingly as the extended mind hypothesis (Clark & Chalmers 1998; Menary forthcoming). Henceforth I shall refer to this hypothesis as EM. A stock example will help bring the idea into view. Rumelhart et al. (1986) note that most of us solve difficult multiplication problems by using ‘pen and paper’ as an external resource. This environmental prop enables us to transform a difficult cognitive problem into a set of simpler ones, and to temporarily store the results of certain intermediate calculations. For the fan of EM, the distributed combination of this external resource and certain inner psychological processes constitutes a cognitive system in its own right. (shrink)

This chapter is about Grete Hermann, a philosopher-mathematician who productively and mutually beneficially interacted with the founders of quantum mechanics in the early period of that theory's elaboration. Hermann was a neo-Kantian philosopher. At the heart of Immanuel Kant's critical philosophy lay the question of the conditions under which we can be said to know something objectively, a question Hermann found to be particularly pressing in quantum mechanics. Hermann's own approach to Neo-Kantianism was Neo-Friesian. Jakob Friedrich Fries, like Kant, had (...) understood critical philosophy to be an essentially epistemic project. Fries departed from Kant in his account of the elements involved in our cognition. In this chapter it is discussed how, beginning from a neo-Friesian understanding of critical philosophy, Hermann is led to conclude that quantum mechanics shows us that physical knowledge is fundamentally split; that the objects of quantum mechanics are only objects from a particular perspective and in the context of a particular physical interaction. It will be seen how Hermann's solution to the problem of objectivity in quantum mechanics is a natural one from a neo-Friesian point of view, even though it disagrees with those offered by more orthodox versions of Kantian doctrine. (shrink)

Metaphysics: Contemporary Readings is a comprehensive anthology that draws together leading philosophers writing on the major themes in Metaphysics. Chapters appear under the headings: Universals Particulars Modality and Possible Worlds Causation Time Persistence Realism and Anti-Realism Each section is prefaced by an introductory essay by the editor which guides students gently into each topic. Articles by the following leading philosophers are included: Allaire, Anscombe, Armstrong, Black, Broad, Casullo, Dummett, Ewing, Heller, Hume, Kripke, Lewis, Mackie, McTaggart, Mellor, Merricks , Parfit, Plantinga, (...) Price, Prior, Putnam, Quine, Russell, Smart, Swinburne, Taylor , Van Cleve, van Inwagen, Williams Featuring a new section on causation, this new edition is highly accessible and provides a broad-ranging exploration of the subject. Ideal for any philosophy student, this reader will prove essential reading for any metaphysics course. The sections and selections of readings have been updated to complement Michael Loux's textbook Metaphysics: A Contemporary Introduction , third edition. (shrink)

Martin Heidegger is, perhaps, the most controversial philosopher of the twentieth-century. Little has been written on him or about his work and its significance for educational thought. This unique collection by a group of international scholars reexamines Heidegger's work and its legacy for educational thought.

Michael Dummett, philosopher and social critic, is also one of the sharpest and most prominent commentators and campaigners for the fair treatment of immigrants and refugees in Britain and Europe. This book insightfully draws together his thoughts on this major issue for the first time. Exploring the confused and often highly unjust thinking about immigration, Dummett then carefully questions the principles and justifications governing state policies, pointing out that they often conflict with the rights of refugees as laid down (...) by the Geneva Convention. With compelling and often moving examples, On Immigration and Refugees points a new way forward for humane thinking and practice about a problem we cannot afford to ignore. (shrink)

Hegel's philosophy has often been compared to a circle of circles: an ascending spiral to its admirers, but a vortex to its critics. The metaphor reflects Hegel's claim to offer a conception of philosophical reason so comprehensive as to include all others as partial forms of itself. It is a claim which faces the writer on Hegel with peculiar difficulties. Criticism, it would appear, can always be outflanked; criticism of the system can be turned back into criticism within the system. (...) Michael Rosen discusses the philosophical issues involved in historical interpretation before presenting a novel and challenging solution to the problem of Hegel's openness to criticism. Contrary to received opinion, Hegel's philosophy does not, he argues, draw upon a universal and pre-suppositionless conception of rationality. Rather, Hegel's originality lies in founding his system upon a particular, avowedly mystical conception of philosophical experience. This experience - Hegel calls it 'pure Thought' - is fundamental. Pure Thought makes speculative reasoning intelligible and, hence, underpins the claim to rationality of the entire system. Dr Rosen's conclusion is that all attempts at rehabilitation of Hegel are based on misunderstanding. When restored to their speculative-mystical shell the irrational kernel of Hegel's concepts becomes apparent. (shrink)

In this important study, Michael Luntley offers a compelling reading of Wittgenstein’s account of meaning and intentionality, based upon a unifying theme in the early and later philosophies. A compelling reading of Wittgenstein’s account of meaning and intentionality. Offers an important and original reading of Wittgenstein’s key texts. Based upon a unifying theme in Wittgenstein’s early and later philosophies.

Michael Ruse, a leading expert on Charles Darwin, presents a fictional dialogue among characters with sharply contrasting positions regarding the tensions between science and religious belief.

A critique of contemporary critical theory that traces transformative shifts in the discipline during the twentieth century and argues for a reformulation of critical theory in order to ensure the legacy of its political project.

Why do we think ourselves superior to all other animals? Are we right to think so? In this book, Michael Ruse explores these questions in religion, science and philosophy. Some people think that the world is an organism - and that humans, as its highest part, have a natural value. Others think that the world is a machine - and that we therefore have responsibility for making our own value judgements. Ruse provides a compelling analysis of these two rival (...) views and the age-old conflict between them. In a wide-ranging and fascinating discussion, he draws on Darwinism and existentialism to argue that only the view that the world is a machine does justice to our humanity. This new series offers short and personal perspectives by expert thinkers on topics that we all encounter in our everyday lives. (shrink)

This book, first published in 2000, adopts a balanced perspective on the subject to offer a serious examination of both Darwinism and Christianity. He covers a wide range of topics, from the Scopes Monkey Trial to claims about the religious significance of extraterrestrials. He deals with major figures in the current science/religion debate and considers in detail the claims of the new creationism, revealing some surprising parallels between Darwinian materialists and traditional thinkers such as St. Augustine. Michael Ruse argues (...) that, although it is at times difficult for a Darwinian to embrace Christian belief, it is by no means inconceivable. At the same time he suggests ways in which a Christian believer should have no difficulty accepting evolution in general, and Darwinism in particular. (shrink)

There are various puzzles that set our intuitions about composition and identity against one another. Four that are particularly well known are the Growing Argument, the Ship of Theseus Puzzle, the Body-minus Argument, and Allan Gibbard’s puzzle about Lumpl and Goliath. Such puzzles have received a great deal of attention in the literature over the past thirty years, and there is an impressive and growing variety of solutions available for each of them. Surprisingly, however, no one has really discussed how (...) all of the different puzzles, and their solutions, are interrelated. On the surface, they seem to raise different problems; but clearly the puzzles are related somehow. They raise similar questions and generate similar sets of possible solutions. But, as yet, nothing has been said about how far the similarities extend. (shrink)

Illuminates the influence of 19th-century German philosopher Friedrich Nietzsche on 20th-century French philosopher Michel Foucault, focusing on the notion of genealogy.

This book is a critical introduction to the philosophy of social science. While most social scientists maintain that the social sciences should stand free of politics, this book argues that they should be politically partisan. Root offers a clear description and provocative criticism of many of the methods and ideals that guide research and teaching in the social sciences.

Pharmakon traces the emergence of an ethical discourse in ancient Greece, one centered on states of psychological ecstasy. In the dialogues of Plato, philosophy is itself characterized as a pharmakon, one superior to a large number of rival occupations, each of which laid claim to their powers being derived from, connected with, or likened to, a pharmakon. Accessible yet erudite, Pharmakon is one of the most comprehensive examinations of the place of intoxicants in ancient thought yet written.

Nietzsche's Therapy explores the ethics of self-cultivation that Nietzsche forged in his middle works.

Michael Bacon gives a critical presentation of Rorty's writings on pragmatism and political theory, comparing and contrasting him with pragmatists such as Hilary Putnam and Susan Haack and liberals such as John Rawls and Brian Barry. The result is an imaginative presentation of one of contemporary philosophy's most innovative and important thinkers.

This book has two main concerns. The first is to isolate the fundamental issues that must be resolved if one is to be able to formulate a defensible position on the question of the moral status of abortion. The second is to determine the most plausible answer to that question. With respect to the first question, the author argues that the following issue–most of which are ignored in public debate on the question of abortion–need to be considered. First, can the (...) abortion question be decided without resolving the issue of the moral status of the fetus? Second, is the fact that the fetus belongs to the biologically defined species Homo Sapiens morally significant in itself? Third, what non-potential properties and necessary and/or sufficient to endow something with a right to life? Fourth, do the corresponding potentialities also make it wrong to destroy something? Fifth, does any property that suffices to give something a right to life admit of degrees, and if so, is it morally significant regardless of the extent to which it is present? Sixth, is it morally permissible to refrain from producing additional people who would lead satisfactory lives? And finally, at what point do developing human beings acquire those properties that give something a right to life – at conception, or at some later point? Alternative answers to these central questions are set out and discussed in a detailed way. Some of the issues are difficult, but it is argued that plausible answers can be advanced, and that they support a liberal position on the morality of abortion. (shrink)

Since heaven is the most perfect state or position possible – namely of loving God perfectly – and sinning is failing to love God, it will not be possible to sin in heaven. However, if freedom is a mark of perfection, and loving God is only possible when one freely loves God, will we be loving God at all if we are not free not to love him? Three cumulative arguments for an affirmative answer are developed. The first is to (...) distinguish the ability to love or sin from the opportunity to do so. In heaven we are loving God in an infinite variety of ways, so we are freely exercising our ability to love, even when God has taken away any opportunities for sinning. However, one might reply that our freedom will only be the freedom to love God in various ways, not the freedom to love God or not. Hence the second argument is that in heaven are only people who have freely chosen to love God while on earth, where there was a real opportunity not to love God. Since the free choice to love God was made before entering heaven, loving God in heaven remains a free choice. Moreover, since in heaven God takes away the opportunity to sin, and stopping to love God would be a sin, you will remain steadfast in that free choice. However, one might reply that also having the opportunity to sin would add an extra possibility for willing something, so one would be 'more free' in heaven, and heaven would be more perfect, if one would also have the opportunity to sin. Hence the third argument is that freedom is a perfection shared by both God and humans, and the freedom of God is in an important respect a freedom to create. Hence, our human freedom is also greater if our creative power is greater. We have no creative power but by participating in God’s creative power, which is necessarily directed towards the good. So by willing what is good we extend and perfect creation and thereby extend and perfect our possibilities for willing, hence we become more free. On the contrary, by sinning we destroy creation and possibilities for willing and we become less free, so an opportunity to sin is not a possibility that increases our freedom. (shrink)