In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Critical Essays on Samuel Taylor ColeridgeWilliam E. CainCritical Essays on Samuel Taylor Coleridge, edited by Leonard Orr; vi & 194 pp. New York: Twayne, 1994, $42.00.“Coleridge, as you doubtless hear, is gone,” wrote Thomas Carlyle, August 12, 1834, to Ralph Waldo Emerson: “How great a Possibility, how small a realized Result.” There is now a huge Coleridge industry in the academy, engaged in producing editions of (...) his writings and examinations of his literary career. Yet Carlyle’s judgment continues to carry weight with many nonspecialist readers, who know Coleridge only as Wordsworth’s estimable friend and as the author of a handful of superb lyrics and radiant critical speculations in the Biographia Literaria (1817). These texts are indeed rich and suggestive: readers wish that there were more like them and that Coleridge’s achievement had somehow been greater, more monumental, like Wordsworth’s. Coleridge’s “misfortune,” concluded Carlyle’s friend, John Sterling, in January 1842, “was to appear at a time when there was a man’s work to do—and he did it not.”But the wish that Coleridge had been more than he was is misplaced, in large measure for the reason that it neglects the vast amount of significant work that he did accomplish—not only in poetry and criticism, but in philosophy, political journalism, social theory, and other disciplines and areas of thought. Experts in Romanticism know this work (or, at least, know of it), yet it has not [End Page 151] been excerpted in anthologies, contextualized and explained for students, or brought forward for analysis, beyond the circle of avid Coleridgeans, to extend and complicate the commonplaces about this writer that still enjoy wide circulation.In this respect, Leonard Orr, editor of Critical Essays on Samuel Taylor Coleridge, perhaps has missed an opportunity. His collection is valuable as far as it goes; it reprints eight excellent essays along with two new ones, and Orr’s own concise, informed Introduction, with footnotes packed with bibliography, provides a lucid overview of Coleridge studies. But the focus is strangely limited, the conception of the writer’s career is dated and conventional, and the selection of essays is too restricted.One is grateful for this collection’s strengths even as one regrets its gaps and omissions. John Beer gives a good account of the Coleridge/Wordsworth relationship; Stuart Peterfreund nicely shows how “Coleridge’s failed political vision of European history” is redeemed “as part of his critical vision of the imagination”; James C. McKusick, Paul Magnuson, Andrew M. Cooper, James Engell, and Anne K. Mellor explore Coleridge’s poetry—though oddly there is no essay devoted primarily to “The Rime of the Ancient Mariner”; and Kathleen M. Wheeler, Lawrence Buell, and Jerome Christensen form a helpful unit of pieces on the Biographia Literaria. But readers will not find here anything more than brief mentions of, for example, Coleridge’s writings for The Watchman and The Friend, his striking interpretations of Shakespeare, Aids to Reflection, letters, notebooks, two Lay Sermons, and On the Constitution of the Church and State.This failure to supply broader, more innovative coverage is puzzling, given that the general aim of the series in which Orr’s book appears (Critical Essays on British Literature, gen. ed. Zack Bowen) is “to develop a new overall perspective on its particular subject.” Even more, Orr himself says in his Introduction that scholarship of the past two decades has prompted us to be “less likely to ignore the prose works beyond the Biographia” and has drawn attention to Coleridge’s marginalia and notebooks. Orr displays a sharp sense of the new Coleridge, yet has designed his book in a way that reflects the old one and that will tend for many readers simply to reinforce Carlyle’s adverse judgment.William E. CainWellesley CollegeCopyright © 1995 The Johns Hopkins University Press... (shrink)

First published in 1994. Routledge is an imprint of Taylor & Francis, an informa company.

When is it justified to refer to someone as evil? How, if at all, is this different from saying that this person is deeply immoral or simply very bad? Moreover, does identifying a person as evil have practical implications for the criminal law and the institution of punishment more generally? These are central questions that Barry seeks to answer in Evil and Moral Psychology. His wide-ranging analysis attempts to identify and reliably predict who is, and who will become, evil by (...) clearly understanding what is involved in making such claims. If it is possible to identify evil persons, the hope is that we can begin to design ways to rehabilitate and reform them by improving their characters and/or counteracting their deleterious tendencies. A philosophical treatise on evil personhood ought to de-politicise and de-mythologize what is a highly controversial notion, often dismissed out of hand or frequently misused and abused.It is important to state that this is an excellent book, and to re .. (shrink)

Many people attempt to give meaning to their lives by pursuing projects that they believe will bear fruit after they have died. Knowing that their death will preclude them from protecting or promoting such projects people who draw meaning from them will often attempt to secure their continuance by securing promises from others to serve as their caretakers after they die. But those who rely on such are faced with a problem: None of the four major accounts that have been (...) developed to explain directed promissory obligation (the Authority View, the Trust View, the Assurance View, and the Reliance View) support the view that we are obligated to keep our promises to persons who are now dead. But I will provide hope for those who wish to use such promises to protect the meaning with which they have endowed their lives. I will argue that while we cannot wrong a person who is now dead by breaking a promise made to her during her life, we could wrong the living by so doing. We thus (might) have reason to keep the promises that we made to those who are now dead. (shrink)

Socrates provides an argument at the end of the Apology that he believes gives hope that death is a blessing. This argument, grounded on the claim that death is one of two things, has been the subject of much derision and some recent defense. In this essay, I build on the work of other sympathetic commentators to show that Socrates' argument, when taken in context, not only makes good sense, but unifies Socrates' speech into a cohesive exhortation toward virtue.

In this article I respond to the constructive criticisms of my views in Markets with Limits that have been developed by Amy E. White, Roderick T. Long, and Julian Koplin. I also outline how Jason Brennan and Peter Jaworski have surreptitiously altered their position in the second edition of their book Markets Without Limits—alterations that they appear to have made in response to my criticisms. First, they have changed the view that they attribute to those they identify as anti-commodification theorists (...) in response to my claim that none of them hold the position that they attribute to them. Second, they have altered their definition of what constitutes a “semiotic” objection to markets. I argue that none of these changes successfully address my initial criticisms. By contrast, I believe that the revisions that I make to my views in response to the objections of White and Long address their concerns, and I concur with Koplin’s development of my views in the context of the use of AI. (shrink)

A major and comprehensive study of the philosophy of Hegel, his place in the history of ideas, and his continuing relevance and importance. Professor Taylor relates Hegel to the earlier history of philosophy and, more particularly, to the central intellectual and spiritual issues of his own time. He sees these in terms of a pervasive tension between the evolving ideals of individuality and self-realization on the one hand, and on the other a deeply-felt need to find significance in a (...) wider community. Charles Taylor engages with Hegel sympathetically, on Hegel's own terms and, as the the subject demands, in detail. We are made to grasp the interconnections of the system without being overwhelmed or overawed by its technicality. We are shown its importance and its limitations, and are enabled to stand back from it. (shrink)

In _The Dictionary of Non-Philosophy_, the French thinker François Laruelle does something unprecedented for philosophers: he provides an enormous dictionary with a theoretical introduction, carefully crafting his thoughts to explain the numerous terms and neologisms that he deems necessary for the project of non-philosophy. With a collective of thinkers also interested in the project, Laruelle has taken up the difficult task of creating an essential guide for entering into his non-standard, non-philosophical terrain. And for Laruelle, even the idea of a (...) dictionary and what a dictionary is become material for his non-philosophical inquiries. As his opening note begins, “Thus on the surface and within the philosophical folds of the dictionary, identity and its effect upon meaning are what is at stake.”. (shrink)

Each generation invents new practices and new writings of philosophy. Ours should have been able to introduce certain mutations that would at least be equivalent with those of cubism, abstract art, and twelve-tone serialism: it has only partially done so. But after all the deconstructions, after Wittgenstein, Heidegger, and Derrida, this demand takes on a different dimension: What do we do with philosophy itself? How do we globally change our relation to this thought, which keeps indicating that it is increasingly (...) conservative and repetitive? These two questions together have prompted what we call “non-philosophy.” Non-philosophy is not the negation of philosophy. It is the suspension of philosophy’s claim to think the real, and it is the invention of new usages of thought and language that disrupt the rational narrative of the real, which is precisely what every philosophy is. Non-philosophy should rather be understood à la the “non-Euclidean,” namely, as a generalization of the philosophical beyond its traditional limitation by the unitary or “Heraclitean” postulate. From then on, an infinite number of philosophical decisions that are no longer mutually exclusive will correspond with any real phenomenon. _Philosophy and Non-Philosophy_ is widely considered the first fully explicit elaboration of non-philosophy and one of its most important introductory texts. (shrink)

We certainly have the unconscious that we deserve, an unconscious for specialists, ready-made for an institutionalized discourse. I would rather see it as something that wraps itself around us in everyday objects, something that is involved with day-to-day problems, with the world outside. It would be the possible itself, open to the socius, to the cosmos...--from The Machinic Unconscious: Essays in SchizoanalysisIn his seminal solo-authored work The Machinic Unconscious, Félix Guattari lays the groundwork for a general pragmatics capable of resisting (...) the semiotic enslavement of subjectivity. Concluding that psychoanalytic theory had become part and parcel of a repressive, capitalist social order, Guattari here outlines a schizoanalytic theory to undo its capitalist structure and set the discipline back on its feet. Combining theoretical research from fields as diverse as cybernetics, semiotics, ethnology, and ethology, Guattari reintroduces into psychoanalysis a "polemical" dimension, at once transhuman, transsexual, and transcosmic, that brings out the social and political--the "machinic"--potential of the unconscious.To illustrate his theory, Guattari turns to literature and analyzes the various modes of subjectivization and semiotization at work in Proust's In Search of Lost Time, examining the novel as if he were undertaking a scientific exploration in the style of Freud or Newton. Casting Proust's figures as abstract mental objects, Guattari maps the separation between literature and science, elaborating along the way such major Deleuze-Guattarian concepts as "faciality" and "refrain," which would be unpacked in their subsequent A Thousand Plateaus: Capitalism and Schizophrenia.Never before available in English, The Machinic Unconscious has for too long been the missing chapter from Deleuze and Guattari's Anti-Oedipus project: the most important political extension of May 1968 and one of the most important philosophical contributions of the twentieth century. (shrink)

With the publication of A Theory of Justice in 1971, John Rawls not only rejuvenated contemporary political philosophy but also defended a Kantian form of Enlightenment liberalism called “justice as fairness.” Enlightenment liberalism stresses the development and exercise of our capacity for autonomy, while Reformation liberalism emphasizes diversity and the toleration that encourages it. These two strands of liberalism are often mutually supporting, but they conflict in a surprising number of cases, whether over the accommodation of group difference, the design (...) of civic education, or the promotion of liberal values internationally. During the 1980’s, however, Rawls began to jettison key Kantian characteristics of his theory, a process culminating in the 1993 release of Political Liberalism and completing the transformation of justice as fairness into a Reformation liberalism. -/- Reconstructing Rawls argues that this transformation was a tragic mistake because it jeopardized the most important features of his theory, viz. the lexical priorities of right, liberty, and fair equality of opportunity as well as the difference principle. Controversially, this book contends that Rawls’s so-called “political turn,” motivated by a newfound interest in diversity and the accommodation of difference, has been unhealthy for autonomy-based liberalism and has pushed liberalism more broadly towards cultural relativism, be it in the guise of liberal multiculturalism or critiques of cosmopolitan distributive-justice theories. The book then demonstrates that the central elements of justice as fairness can only be defended within the context of a Kantian Enlightenment liberalism and that Rawls’s hope for a more pluralistic grounding for his theory, endorsed by a wide variety of belief systems present in modern democratic societies, is illusory. -/- Reconstructing Rawls is the first book to systematically compare Rawls’s and Kant’s theories and the first to offer an internal critique and reconstruction of justice as fairness, reconceiving it as a comprehensive, universalistic Kantian liberalism. By doing so, it gives us both the vision of a liberal world order—“a republicanism of all states, together and separately,” as Kant put it—and a mode of justification addressed to all men and women, not as members of particular nations, races, and faiths, but as human beings, as citizens of the world. In short, it reclaims Rawls for the Enlightenment. (shrink)

This is the first volume in which an account of personal autonomy is developed that both captures the contours of this concept as it is used in social philosophy and bioethics, and is theoretically grounded in, and a part of, contemporary autonomy theory. James Stacey Taylor’s account is unique as it is explicitly a political one, recognizing that the attribution of autonomy to agents is dependent in part on their relationships with others and not merely upon their own mental (...) states. The volume is distinctive in its examples, which touch on the ethics of using inducements to encourage persons to participate in medical research, the ethical issues associated with the use of antibiotics, and the ethical basis for both patient confidentiality and informed consent. (shrink)

Incompatibilism, the view that free will and determinism are incompatible, subsists on two widely accepted, but deeply confused, theses concerning possibility and causation: (1) in a deterministic universe, one can never truthfully utter the sentence "I could have done otherwise," and (2) in such universes, one can never really take credit for having caused an event, since in fact all events have been predetermined by conditions during the universe's birth. Throughout the free will.

"Pace" michael devitt and other recent writers, this paper argues that realism essentially involves commitment to a substantial theory of truth. it also tries to chart the ways whereby the commitment arises.

Though physicalism remains the most popular position in the metaphysics of mind today, there is still considerable debate over how to retain a plausible account of mental concepts consistently with a physicalistic world view. Philip Goff (Australasian Journal of Philosophy 89(2), 191–209, 2011) has recently argued that physicalism cannot give a plausible account of our phenomenal concepts, and that as such, physicalism should be rejected. In this paper I hope to do three things, firstly I shall use some considerations from (...) ontology to rebut Goff’s argument and consider some objections and replies. Secondly, I shall outline a version of a posteriori physicalism about phenomenal consciousness which draws on this particular ontology. Thirdly, I shall give support to this version of physicalism by arguing that it marries well with prominent theories in cognitive science, and has important advantages over other versions of a posteriori physicalism. (shrink)

Philosophy written in Arabic and in the Islamic world represents one of the great traditions of Western philosophy. Inspired by Greek philosophical works and the indigenous ideas of Islamic theology, Arabic philosophers from the ninth century onwards put forward ideas of great philosophical and historical importance. This collection of essays, by some of the leading scholars in Arabic philosophy, provides an introduction to the field by way of chapters devoted to individual thinkers or groups, especially during the 'classical' period from (...) the ninth to the twelfth centuries. It also includes chapters on areas of philosophical inquiry across the tradition, such as ethics and metaphysics. Finally, it includes chapters on later Islamic thought, and on the connections between Arabic philosophy and Greek, Jewish, and Latin philosophy. The volume also includes a useful bibliography and a chronology of the most important Arabic thinkers. (shrink)

Throughout his career, William James defended personal consciousness. In his Principles of Psychology (1890), he declared that psychology is the scientific study of states of consciousness as such and that he intended to presume from the outset that the thinker was the thought. But while writing it, he had been investigating a dynamic psychology of the subconscious, which found a major place in his Gifford Lectures, published as The Varieties of Religious Experience in 1902. This was the clearest statement James (...) was able to make before he died with regard to his developing tripartite metaphysics of pragmatism, pluralism and radical empiricism, which essentially asked ‘Is a science of consciousness actually possible?’ James’s lineage in this regard, was inherited from an intuitive psychology of character formation that had been cast within a context of spiritual self-realization by the Swedenborgians and Transcendentalists of New England. Chief among these was his father, Henry James, Sr, and his godfather, Ralph Waldo Emerson. However, James was forced to square these ideas with the more rigorous scientific dictates of his day, which have endured to the present. As such, his ideas remain alive and vibrant, particularly among those arguing for the fusion of phenomenology, embodiment and cognitive neuroscience in the renewed search for a science of consciousness. (shrink)

This paper will analyse some aspects of Papineau's critique of current consciousness research. I focus on his claims about the status of verbal reports in consciousness research and on his 'methodological meltdown' argument. Papineau hopes to use these arguments to show that consciousness research will never be able to identify the neural correlates of consciousness. As such Papineau hopes to stymie the most prominent research project in current consciousness science. I hope to defend consciousness science from his critique. §1 will (...) outline his position and the general reasons he gives for his critique. §2 will motivate concern with this critique and situate it within a wider literature. §3 will point out some errors Papineau makes in assessing the methodology of consciousness research. §4 will give the argument that Papineau takes to be most radical in his critique. Here I will dismiss the reason Papineau presents to explain why some people may think his argument is wrong. In §5 I will point out one problem with Papineau's argument, in that I think it rests upon an equivocation. §6 will point out another problem, which is that Papineau helps himself to an unjustified inference. §7 will summarize what I take myself to have shown. (shrink)

In this paper I develop and defend my arguments in favor of the moral permissibility of a legal market for human body parts in response to the criticisms that have been leveled at them by Paul M. Hughes and Samuel J. Kerstein.

For many decades, race and racism have been common areas of study in departments of sociology, history, political science, English, and anthropology. Much more recently, as the historical concept of race and racial categories have faced significant scientific and political challenges, philosophers have become more interested in these areas. This changing understanding of the ontology of race has invited inquiry from researchers in moral philosophy, metaphysics, epistemology, philosophy of science, philosophy of language, and aesthetics. The Routledge Companion to Philosophy of (...) Race offers in one comprehensive volume newly written articles on race from the world's leading analytic and continental philosophers. It is, however, accessible to a readership beyond philosophy as well, providing a cohesive reference for a wide student and academic readership. The Companion synthesizes current philosophical understandings of race, providing 37 chapters on the history of philosophy and race as well as how race might be investigated in the usual frameworks of contemporary philosophy. The volume concludes with a section on philosophical approaches to some topics with broad interest outside of philosophy, like colonialism, affirmative action, eugenics, immigration, race and disability, and post-racialism. By clearly explaining and carefully organizing the leading current philosophical thinking on race, this timely collection will help define the subject and bring renewed understanding of race to students and researchers in the humanities, social science, and sciences. (shrink)

The number and the scale of transboundary public health concerns are increasing. Infectious and non-communicable diseases, international trade in tobacco, alcohol, and other dangerous products as well as the control of the safety of health services, pharmaceuticals, and food are merely a few examples of contemporary transnationalization of health concerns. The rapid development and diffusion of scientific and technological developments across national borders are creating new realms of international health concern, such as aspects of biomedical science, including human reproductive cloning, (...) germ-line therapy, and xenotransplantation, as well as environmental health problems, including climate change, biodiversity loss, and depletion of the ozone layer. Growth in international trade and travel, in combination with population growth, has served to increase the frequency and intensity of health concerns bypassing or spilling over sovereign boundaries.Although health has traditionally been seen an area of limited multilateral cooperation, there is growing awareness that contemporary globalization has led to the proliferation of cross border determinants of health status and is undermining the capacity of nation states to protect health through domestic action alone. (shrink)

This paper argues that theoretical consistency and actionguidingness—as these have been formulated in the moral dilemmas debate—do not rule out interpersonal moral conflict. This leaves open the possibility that theoretical consistency and action-guidingness may demand more than what has been traditionally assumed. That question is considered here. Do these resources rule out all-things-considered interpersonal moral conflict in non-consequentialist theories? This paper argues that neither theoretical consistency nor action-guidingness can rule out such conflict, but action-guidingness properly construed provides a desideratum against (...) it. (shrink)

In German criminal law, intention is the label used not only for cases of knowledge and desire; it also includes cases of what the common law would call recklessness. German criminal law calls its approximation of recklessness dolus eventualis. It is on that concept that the article concentrates. After a brief review of the historical development of the German concept of intention, the author shows that dolus eventualis consists of two components: the cognitive element, which (as in the common law) (...) considers the state of the accused's knowledge that the offence may occur, and a volitional or dispositional element which is unknown to the common law. The author concludes that the volitional or dispositional element is not plausible, and that in any harmonization of concepts of intention in the criminal law of the European countries such an element should not be adopted. (shrink)

Religious conservatives in the U.S. have frequently opposed public-health measures designed to combat STDs among minors, such as sex education, condom distribution, and HPV vaccination. Using Rawls’s method of conjecture, I will clear up what I take to be a misunderstanding on the part of religious conservatives: even if we grant their premises regarding the nature and source of sexual norms, the wide-ranging authority of parents to enforce these norms against their minor children, and the potential sexual-disinhibition effects of the (...) above public-health measures, their opposition to at least one of these measures, HPV vaccination, cannot be justified. In fact, their comprehensive doctrines, when properly interpreted, should lead them to back this measure and thereby draw closer to a policy consensus with other citizens regarding teenage sexual health. (shrink)

Background: For the last 20 years, health provider organizations have made efforts to align mission, values, and everyday practices to ensure high-quality, high-value, and ethical care. However, little attention has been paid to the organizational values and practices of community-based programs that organize and facilitate access to care for uninsured populations. This study aimed to identify and describe organizational values relevant to resource allocation and policy decisions that affect the services offered to members, using the case of community access programs: (...) county-based programs that provide access to care for the uninsured working poor. Methods: Comparative and qualitative case study methodology was used, including document review, observations, and key informant interviews, at two geographically diverse programs. Results: Nine values were identified as relevant to decision making: stewardship, quality care, access to care, service to others, community well-being, member independence, organizational excellence, decency, and fairness. The way these values were deployed in resource allocation decisions that affected services offered to the uninsured are illustrated in one example per site. Conclusions: This study addresses the previous dearth in the literature regarding an empirical description of organizational values employed in decision making of community organizations. To assess the transferability of the values identified, we compared our empirical results to prior empirical and conceptual work in the United States and internationally and found substantial alignment. Future studies can examine whether the identified organizational values are reflective of those at other health care organizations. (shrink)

We think of "secularization" as a process that can occur anywhere . And we think of secularist regimes as options for any country, whether they are adopted or not. And certainly, these words crop up everywhere. But do they really mean the same thing? Are there not, rather, subtle differences, which can bedevil cross-cultural discussions of these matters? This paper explores the important historical polysemy found in the evolution of the term "secular.".

This essay makes a case for the relevance of Foucault’s critique of modern Western subjectivity for feminist efforts toward countering sexual violence against women. In his last four Collège de France courses, Foucault shows that subjectivity produces a normalizing relation of the self to itself, the effects of which extend beyond the self in equally harmful ways. As I see it, this harm is especially damaging to women who have experienced sexual violence; moreover, it inhibits effective feminist resistance to such (...) violence. Through analyzing a particular instance of feminist activism, I argue for the anti-normalizing potential of a contemporary mode of self-relation that functions in a way analogous to that fostered by the ancient practice of parrhēsia. (shrink)

This paper considers the morally relevant ways in which population-based research is a distinct type of human subjects research that have unique moral considerations relevant for public health practitioners and researchers. By defining population-based research, the authors distinguish it from public health practice and then consider, in more detail, the ways in which population-based research differs from clinical human subjects research. Based upon the distinctions between these types of research and practice, they identify five important issues that arise in the (...) design and conduct of certain kinds of population-based research. The authors hope that public health practitioners find these distinctions useful in determining when their work may actually be population-based research and that public health researchers use them to identify the areas where ethical issues in their research may arise. (shrink)

These two interesting papers raise a number of important issues. I will limit myself, however, to drawing out some of the recurring questions, in order to keep myself from wandering too much down fascinating side alleys.I cannot resist, however, beginning with what sounds like a digression. There is a lot of misunderstanding of what I was trying to say, especially in Braybrooke's paper. My author's reflex is to blame my readers. But a moment's quiet thought makes me aware of how (...) far from totally clear I was. More than that, some of what is at issue between us is precisely the grid within which these questions should be debated. I am dissatisfied with the accepted way of putting some of these questions, and I want to propose new terms. It was inevitable that misunderstandings arise in these circumstances. (shrink)

This article argues that by using theories of the spatial to understand how situated materiality (i.e., place) and contestations of identity matter when conceiving global and curricular space, educators may interrupt and rearticulate practices and systems of oppression. By focusing on globalization writ large, there is danger of leaving important concerns of the local unattended, and thereby failing to see how processes of globalization exacerbate problematic and oft-hidden curricular issues. Such diversions typify the most insidious quality of the current form (...) of globalization; that is: an articulation of ubiquitous, uniform, and systemically oppressive social scripts. Through the contestation of such scripts, this article focuses on the achievement of better spaces when gender and race are involved. We offer a discussion of curriculum where students write about and argue against the dominant representations of their lives in Washington, DC. Concluding meditations stress that a new conceptual frame is needed in everyday curriculum theorizing, one that enables a reconstruction of curriculum theorists' positionalities with regard to our support, or rerouting, of the scripts that enable globalized systems of oppression and occlusion. (shrink)