This essay shows that Derrida’s discussion of “Differance,” is remarkably parallel to Plato’s discussion of Difference in the Parmenides. Plato’s presentation of “Parmenides’” discussion of generation from a One which Is is a version of Derrida’s preconceptual spacing. Derrida’s implicit reference to Plato both interprets Plato and explains the obscure features of “Differance.” Derrida’s paradoxical remarks about Differance are very like what Plato implies about Difference.Derrida’s Differance addresses the puzzle that concepts are required to construct the beings in a plurality (...) of objects, but concepts cannot differentiate unless there is already a plurality of objects. Plato’s version of the same problem is a notational variant of Derrida’s Husserlian dilemma.Derrida, following Davidson, is not only skeptical about the project of founding metaphysics on simple entities, but also holds that necessity has no foundation in the “world.” Plato, on the other hand, retains the idea that necessity has an objective basis in the self-evident truths of mereology. (shrink)

This essay shows that Derrida's discussion of "Differance," is remarkably parallel to Plato's discussion of Difference in the Parmenides. Plato's presentation of "Parmenides'" discussion of generation from a One which Is is a version of Derrida's preconceptual spacing. Derrida's implicit reference to Plato both interprets Plato and explains the obscure features of "Differance." Derrida's paradoxical remarks about Differance are very like what Plato implies about Difference. Derrida's Differance addresses the puzzle that concepts are required to construct the beings in a (...) plurality of objects, but concepts cannot differentiate unless there is already a plurality of objects. Plato's version of the same problem is a notational variant of Derrida's Husserlian dilemma. Derrida, following Davidson, is not only skeptical about the project of founding metaphysics on simple entities, but also holds that necessity has no foundation in the "world." Plato, on the other hand, retains the idea that necessity has an objective basis in the self-evident truths of mereology. (shrink)

Samuel C. Wheeler, III; The Extension of Deconstruction, The Monist, Volume 69, Issue 1, 1 January 1986, Pages 3–21, https://doi.org/10.5840/monist19866913.

This volume examines themes that complicate the conventional economist's view of the world and thereby provide for a notably more complex, and humane, subject of study than the traditional Homo economicus. Written by economists and philosophers, these essays attempt to place neoclassical economic theory, especially conventional textbook micro-economic theory, in the broader context of other social sciences and modern economics. In doing so, the book aims to find the boundaries of economics and to define more sharply its relationship to other (...) kinds of inquiry. Though the widespread use of textbook microtheory in business, economic, and political analysis is a clear testament to its power, the restrictions and artificialities of neoclassical assumptions give cause for worry even to many economists. This book examines the extent to which the economist's paradigm - that man is characterized chiefly by self-interested goals and rational choice of means - is useful in studying traditional noneconomic fields such as philosophy, political theory, and rhetoric. It also looks at how insights from other disciplines are changing - and perhaps improving - the current practice of economics. (shrink)

Are the actions of a person operating out of the gifts of the Holy Spirit the same as the actions of that person operating out of infused virtue? Answering this question provides an opportunity to offer a Thomistic account of how the gifts of the Holy Spirit are distinct from, yet related to, the infused virtues. This article begins with two recent arguments for how the gifts differ from the infused virtues. It then rejects those arguments based on Aquinas's mature (...) writing on the gifts. The following section offers an account of the role of the gifts in the graced life of discipleship, including their relationship to the infused virtues, through a focus on the relationship between habit and act. The article concludes with three areas for further research and a nod toward pastoral application of this argument in sacramental preparation for confirmation. (shrink)

Includes articles by: Ulrich Arnswald, Jens Kertscher, Matthias Kross, Thomas Macho, Walter Mesch, Dieter Mersch, Regine Munz, Hans Julius Schneider, Hans-Peter Schutt, Ilse Somavilla, Samuel C. Wheeler III, Anja Weiberg, Rüdiger Zill.

The purpose of this paper is to present the theoretical and philosophical assumptions of the Nursing Manifesto, written by three activist scholars whose objective was to promote emancipatory nursing research, practice, and education within the dialogue and praxis of social justice. Inspired by discussions with a number of nurse philosophers at the 2008 Knowledge Conference in Boston, two of the original Manifesto authors and two colleagues discussed the need to explicate emancipatory knowing as it emerged from the Manifesto. Our analysis (...) yielded an epistemological framework based on liberation principles to advance praxis in the discipline of nursing. This paper adds to what is already known on this topic, as there is not an explicit contribution to the literature of this specific Manifesto, its significance, and utility for the discipline. While each of us have written on emancipatory knowing and social justice in a variety of works, it is in this article that we identify, as a unit of knowledge production and as a direction towards praxis, a set of critical values that arose from the emancipatory conscience-ness and intention seen in the framework of the Nursing Manifesto. (shrink)

When it becomes a subject for a deep and systematical analysis, Platonism proves to be a serious rival for contemporary realisms in providing a modern metaphysics. Not only that pure Platonic realism has the advantage of elegance and clarity, but it also show at least three less abstract advantages: first, the Parmenidean principle is adhered to rather than being accepted just most of the time. Second, pure realism avoids the category of metaphysical necessity and third, the ontology becomes more simple, (...) consisting only of natures. (shrink)

This essay shows that Derrida's discussion of "Differance," is remarkably parallel to Plato's discussion of Difference in the Parmenides. Plato's presentation of "Parmenides'" discussion of generation from a One which Is is a version of Derrida's preconceptual spacing. Derrida's implicit reference to Plato both interprets Plato and explains the obscure features of "Differance." Derrida's paradoxical remarks about Differance are very like what Plato implies about Difference. Derrida's Differance addresses the puzzle that concepts are required to construct the beings in a (...) plurality of objects, but concepts cannot differentiate unless there is already a plurality of objects. Plato's version of the same problem is a notational variant of Derrida's Husserlian dilemma. Derrida, following Davidson, is not only skeptical about the project of founding metaphysics on simple entities, but also holds that necessity has no foundation in the "world." Plato, on the other hand, retains the idea that necessity has an objective basis in the self-evident truths of mereology. (shrink)

Much contemporary metaphysics, moved by an apparent necessity to take reality to consist of given beings and properties, presents us with what appear to be deep problems requiring radical changes in the common sense conception of persons and the world. Contemporary meta-ethics ignores questions about logical form and formulates questions in ways that make the possibility of correct value judgments mysterious. In this book, Wheeler argues that given a Davidsonian understanding of truth, predication, and interpretation, and given a relativised (...) version of Aristotelian essentialism compatible with Davidson’s basic thinking, many metaphysical problems are not very deep. Likewise, many philosophers' claims that common sense needs to be modified are unfounded. He argues further that a proper consideration of questions of logical form clarifies and illuminates meta-ethical questions. Although the analyses and arguments he gives are often at odds with those at which Davidson arrived, they apply the central Davidsonian insights about semantics, understanding, and interpretation. (shrink)

In this collection of essays Samuel Wheeler discusses Derrida and other “deconstructive” thinkers from the perspective of an analytic philosopher willing to treat deconstruction as philosophy, taking it seriously enough to look for and analyze its arguments. The essays focus on the theory of meaning, truth, interpretation, metaphor, and the relationship of language to the world. Wheeler links the thought of Derrida to that of Davidson and argues for close affinities among Derrida, Quine, de Man, and Wittgenstein. He (...) also demonstrates the propinquity of Plato and Derrida and shows that New Criticism shares deconstruction’s conception of language. Of the twelve essays in the collection, four are published here for the first time. The fundamental resemblance between Derrida and such analytic thinkers as Quine, Wittgenstein, and Davidson, the author argues, is that they deny the possibility of meanings as self-interpreting media constituting thoughts and intentions. Derrida argues that some form of magic language has determined the very project of philosophy, and his arguments work out the consequences of denying that there are such self-interpreting mental contents. In addition, Derrida and Davidson agree in denying any “given.” Without a given, questions about realism and idealism cease to have a point. Derrida and Davidson are both committed to the textuality of all significant marks, whether in neurons or on paper. They argue that there is no mode of representation more direct than language. (shrink)

This essay argues that reparations for wrongs by one's ancestors can be justified. Differential benefits to those descended from victims of one's ancestors is discrimination which can be justified by one's right to be partial to one's ancestors, doing what they, with clearer thinking, would have done--namely compensating their victims. So, while there is no obligation to discriminate, one has a right to, in virtue of one's partiality towards one's ancestors.