Next SectionMaking threats and offers to patients is a strategy used in community mental healthcare to increase treatment adherence. In this paper, an ethical analysis of these types of proposal is presented. It is argued (1) that the primary ethical consideration is to identify the professional duties of care held by those working in community mental health because the nature of these duties will enable a threat to be differentiated from an offer, (2) that threatening to act in a way (...) that would equate with a failure to uphold the requirements of these duties is wrong, irrespective of the benefit accrued through treatment adherence and (3) that making offers to patients raises a number of secondary ethical considerations that need to be judged on their own merit in the context of individual patient care. The paper concludes by considering the implications of these arguments, setting out a pathway designed to assist community mental healthcare practitioners to determine whether making a specific proposal to a patient is right or wrong. (shrink)

Community treatment orders are a legal mechanism to extend powers of compulsion into outpatient mental health settings in certain circumstances. Previous ethical analyses of these powers have explored a perceived tension between a duty to respect personal freedoms and autonomy and a duty to ensure that patients with the most complex needs are able to receive beneficial care and support that maximises their welfare in the longer-term. This empirical ethics paper presents an analysis of 75 interviews with psychiatrists, patients and (...) family carers to show how these ethical considerations map onto the different ways that community treatment orders are used and experienced in practice. A complex and nuanced account of how the requirements to respect patients’ autonomy, to respect patients’ liberty and to act beneficently should be interpreted in order to make judgements about the ethics of community treatment orders is presented. The article argues that, due to such complexity, no general ethical justification for community treatment orders can be provided, but a justification on the basis of the promotion of patients’ autonomy could provide an ethical reason for community mental health practitioners to make use of a community treatment order in some limited circumstances. (shrink)

Community treatment orders are a legal mechanism to extend powers of compulsion into outpatient mental health settings in certain circumstances. Previous ethical analyses of these powers have explored a perceived tension between a duty to respect personal freedoms and autonomy and a duty to ensure that patients with the most complex needs are able to receive beneficial care and support that maximises their welfare in the longer-term. This empirical ethics paper presents an analysis of 75 interviews with psychiatrists, patients and (...) family carers to show how these ethical considerations map onto the different ways that community treatment orders are used and experienced in practice. A complex and nuanced account of how the requirements to respect patients’ autonomy, to respect patients’ liberty and to act beneficently should be interpreted in order to make judgements about the ethics of community treatment orders is presented. The article argues that, due to such complexity, no general ethical justification for community treatment orders can be provided, but a justification on the basis of the promotion of patients’ autonomy could provide an ethical reason for community mental health practitioners to make use of a community treatment order in some limited circumstances. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Against Ethical CriticismRichard A. PosnerOscar Wilde famously remarked that “there is no such thing as a moral or an immoral book. Books are well written, or badly written. That is all.” He was echoed by Auden, who said in his poem in memory of William Butler Yeats that poetry makes nothing happen (though the poem as a whole qualifies this overstatement), by Croce, and by formalist critics such as (...) Cleanth Brooks, a doyen of the New Critics, who insisted that edification was the function of religion but not of poetry. 1 George Orwell, though himself a didactic novelist, was of this view as well, 2 and it is one that most critics adopt when the issue is censorship. I accept Wilde’s thesis—the creed of aestheticism, of art for art’s sake—if understood to mean that the moral content and consequences of a work of literature are irrelevant to its value as literature; or as the critic Helen Vendler has put it, that “treating fictions as moral pep-pills or moral emetics is repugnant to anyone who realizes the complex psychological and moral motives of a work of art.” 3 This is not to deny that reading can have consequences, including moral and political ones. Information affects people’s outlook and behavior, and reading is a source of information. Imaginative literature conveys ideas, opinions, and information, often with great power. Think of the role that novels by Turgenev (Fathers and Sons), Dostoevsky (The Possessed), Conrad (The Secret Agent, Under Western Eyes), Koestler (Darkness at Noon), Orwell (Animal Farm, Nineteen Eighty-Four), and, of course, Solzhenitsyn played in exposing the horrors of anarchism and communism. Of A Passage to India it has been said that “as an account of the social conditions of British India it was powerful enough to have influenced events.” 4 Upton Sinclair’s novel The Jungle is thought to have incited federal regulation of food processing; and few doubt the effect of Uncle Tom’s Cabin (1852) on the abolitionist cause. [End Page 1]At the core of the aesthetic tradition, which I shall be defending in this essay particularly against its opponents in the “law and literature” movement, are three theses. First, immersion in literature does not make us better citizens or better people. One might be able to pick out some works of literature that would have such an effect because of the information they convey or the emotional state they induce, but they would constitute a skewed sample of literary works. Second, we should not be put off by morally offensive views encountered in literature even when the author appears to share them. A work of literature is not to be considered maimed or even marred by expressing unacceptable moral views; by the same token, a mediocre work of literature is not redeemed by expressing moral views of which we approve. The proper criteria for evaluating literature are aesthetic rather than ethical. Third, authors’ moral qualities or opinions should not affect our valuations of their works.The insistence, in short, is on the separation of the moral from the aesthetic—but with two qualifications. Some literature has little interest or value apart from the didactic and for it the proper criticism is didactic. And the separation of moral from aesthetic values is not a rejection of the former. The aesthetic outlook is a moral outlook, one that stresses the values of openness, detachment, hedonism, curiosity, tolerance, the cultivation of the self, and the preservation of a private sphere—in short, the values of liberal individualism.The counter tradition in literary criticism to the aesthetic originates with Plato and insists upon the importance, in some versions to the near or even total exclusion of anything else, of the ethical or political content and effects of works of literature, and less commonly of the author’s own morality. Martha Nussbaum, for example, deems Greek tragedies and Anglo-American realistic novels a part of moral philosophy. 5 Reading novels, she argues, “develops moral capacities without which citizens will not succeed in making reality out of the normative conclusions of any moral or political theory, however excellent.” 6 Wayne Booth, disagreeing with his illustrious... (shrink)

Tyler conducted a longitudinal study of 1,575 Chicago inhabitants to determine why people obey the law. His findings show that the law is obeyed primarily because people believe in respecting legitimate authority, not because they fear punishment. The author concludes that lawmakers and law enforcers would do much better to make legal systems worthy of respect than to try to instill fear of punishment.

This book defends Aestheticism- the claim that everything is aesthetically valuable and that a life lived in pursuit of aesthetic value can be a particularly good one. Furthermore, in distilling aesthetic qualities, artists have a special role to play in teaching us to recognize values; a critical component of virtue. I ground my account upon an analysis of aesthetic value as ‘objectified final value’, which is underwritten by an original psychological claim that all aesthetic values are distal versions of practical (...) values. This is followed by systematic accounts of beauty, sublimity, comedy, drama, and tragedy, as well as appendix entries on the cute, the cool, the kitsch, the uncanny, the horrific, the erotic, and the furious. (shrink)

Henri Bergson was one of the most celebrated and influential philosophers of the twentieth century. He was awarded in 1928 the Nobel prize for literature for his philosophical work, and his controversial ideas about time, memory and life shaped generations of thinkers, writers and artists. In this clear and engaging introduction, Mark Sinclair examines the full range of Bergson's work. The book sheds new light on familiar aspects of Bergson's thought, but also examines often ignored aspects of his work, (...) such as his philosophy of art, his philosophy of technology and the relation of his philosophical doctrines to his political commitments. After an illuminating overview of his life and work, chapters are devoted to the following topics: the experience of time as duration the experience of freedom memory mind and body laughter and humour knowledge art and creativity the élan vitalas a theory of biological life ethics, religion, war and modern technology. With a final chapter on his legacy, Bergsonis an outstanding guide to one of the great philosophers. Including chapter summaries, annotated further reading and a glossary, it is essential reading for those interested in metaphysics, time, free will, aesthetics, the philosophy of biology, continental philosophy, and the role of European intellectuals in WWI. lt;/LI> laughter and humour knowledge art and creativity the élan vitalas a theory of biological life ethics, religion, war and modern technology. With a final chapter on his legacy, Bergsonis an outstanding guide to one of the great philosophers. Including chapter summaries, annotated further reading and a glossary, it is essential reading for those interested in metaphysics, time, free will, aesthetics, the philosophy of biology, continental philosophy, and the role of European intellectuals in WWI. (shrink)

The fear of death resists philosophical attempts at reconciliation. Building on theories of emotion, I argue that we can understand our fear as triggered by a de se mode of thinking about death which comes into conflict with our will to live. The discursive mode of philosophy may help us to avoid the de se mode of thinking about death, but it does not satisfactorily address the problem. I focus instead on the voluntary diminishment of one’s will to live. I (...) argue that we can encourage a natural tendency for the will to live to decline as we approach death. I then consider two objections: Is not the will to live too fundamental for us to control? And even if we can control it, would not a declining will to live result in a general despair that it is better to resist? I argue that both of these objections can be overcome. (shrink)

Deflationists believe that the question “What is truth?” should be answered not by means of a metaphysical inquiry into the nature of truth, but by figuring out what use we make of the concept of truth, and the word ‘true’, in practice. This article accepts this methodology, and it thereby rejects pluralism about truth that is driven by ontological considerations. However, it shows that there are practical considerations for a pluralism about truth, formulated at the level of use. The theory (...) expounded by this article states that truth is a dual-purpose tool; it can be used as a device for transferring justificatory burdens and, for select areas of discourse, it can also be used as a standard, a norm. This contrast in how truth is used introduces a bifurcation in our discourse that is reminiscent of metaphysical divides traced by more traditional versions of alethic pluralism. However, my pluralism “at the level of use” states that truth is plural solely at the level of use. It is unified at both the conceptual as well as the metaphysical level. At those levels, the theory takes its cue from deflationism. As such, this theory is offered as a midway point and as a potential way forward in the debate between deflationism and pluralism. (shrink)

This article defends a persona theory of musical expressivity. After briefly summarising the major arguments for this view, it applies persona theory to the issue of whether music can express complex emotions. The expression of jealousy is then discussed by analysis of two examples from Piazzolla and Janacek.

Being Inclined is the first book-length study in English of the work of Felix Ravaisson, France's most influential philosopher in the second half of the nineteenth century. Mark Sinclair shows how Ravaisson, in his great work Of Habit, understands habit as tendency and inclination in away that provides the basis for a philosophy of nature and a general metaphysics. In examining Ravaisson's ideas against the background of the history of philosophy, and in the light of later developments in French (...) thought, Sinclair shows how Ravaisson gives an original account of the nature ofhabit as inclination, within a metaphysical framework quite different to those of his predecessors in the philosophical tradition.Being Inclined sheds new light on the history of modern French philosophy and argues for the importance of the neglected nineteenth-century French spiritualist tradition. It also shows that Ravaisson's philosophy of inclination, of being-inclined, is of great import for contemporary philosophy, andparticularly for the contemporary metaphysics of powers given that ideas about tendency have recently come to prominence in discussions concerning dispositions, laws, and the nature of causation. Being Inclined therefore offers a detailed and faithful contextualist study of Ravaisson's masterpiece,demonstrating its continued importance for contemporary thought. (shrink)

In this chapter I analyse group flow: a state in which performers report intense interpersonal absorption with the music and each other. I compare group flow to individual flow, and argue that the same essential structure can be discerned. I argue that group flow does not justify an anti-representationalist enactivist interpretation. However, I claim that the cognitive task in which the music is produced is irreducibly collective.

How can an abstract sequence of sounds so intensely express emotional states? In the past ten years, research into the topic of music and emotion has flourished. This book explores the relationship between music and emotion, bringing together contributions from psychologists, neuroscientists, musicologists, musicians, and philosophers .

John Rawls's influential theory of justice and public reason has often been thought to exclude religion from politics, out of fear of its illiberal and destabilizing potentials. It has therefore been criticized by defenders of religion for marginalizing and alienating the wealth of religious sensibilities, voices, and demands now present in contemporary liberal societies. In this anthology, established scholars of Rawls and the philosophy of religion reexamine and rearticulate the central tenets of Rawls's theory to show they in fact offer (...) sophisticated resources for accommodating and responding to religions in liberal political life. The chapters reassert the subtlety, openness, and flexibility of his sense of liberal "respect" and "consensus," revealing their inclusive implications for religious citizens. They also explore the means he proposes for accommodating nonliberal religions in liberal politics, developing his conception of "public reason" into a novel account of the possibilities for rational engagement between liberal and religious ideas. And they reevaluate Rawls's liberalism from the "transcendent" perspectives of religions themselves, critically considering its normative and political value, as well as its own "religious" character. _Rawls and Religion_ makes a unique and important contribution to contemporary debates over liberalism and its response to the proliferation of religions in contemporary political life. (shrink)

This paper examines the causal basis of our ability to attribute emotions to music, developing and synthesizing the existing arousal, resemblance and persona theories of musical expressivity to do so. The principal claim is that music hijacks the simulation mechanism of the brain, a mechanism which has evolved to detect one's own and other people's emotions.

For all its apparent debate bioethical discourse is in fact very narrow. The discussion that occurs is typically within limited parameters, rarely fundamental. Nor does it accommodate divergent perspectives with ease. The reason lies in its ideology and the political and economic perspectives that ideology promotes. Here the ideology of bioethics' fundamental axioms is critiqued as arbitrary and exclusive rather than necessary and inclusive. The result unpacks the ideological and political underpinnings of bioethical thinking and suggests new avenues for a (...) broader debate over fundamentals, and a different approach to bioethical debate. (shrink)

Canadian ethicists Jocelyn Downie and Udo Schuklenk seek to assess the effect of Canada’s decriminalisation of ‘medical assistance in dying’ ‘to inform Canada’s ongoing discussions and because other countries will confront the same questions if they contemplate changing their assisted dying law.’1 Their assessment focuses on two arguments earlier levied against expansion of these procedures. The first is that of a ‘slippery slope’ and the second is what they disingenuously call, ‘social determinants of health’. They conclude that, in both cases, (...) the effect of legislation permitting first limited and then expanded options for medical termination has been benign. The argument in this brief commentary is that the ‘slippery slope’ is clearly evident and support for those with chronic, progressive diagnoses a clear contributor to the ever increasing number of persons seeking MAID. Downie and Schuklenk first review the legal and legislative history of MAID. In Carter v Canada, the courts found …. (shrink)

This article explores the Nuffield Council on Bioethics’ recent report about non-invasive prenatal testing. Given that such testing is likely to become the norm, it is important to question whether there should be some ethical parameters regarding its use. The article engages with the viewpoints of Jeff McMahan, Julian Savulescu, Stephen Wilkinson and other commentators on prenatal ethics. The authors argue that there are a variety of moral considerations that legitimately play a significant role with regard to (prospective) parental decision-making (...) in the context of NIPT, for example, views on the morality of abortion and understandings of the impact of disability on quality of life. The variable nature of such considerations, both singularly and combined, suggests that any approach to NIPT should be sensitive to and understanding of similarly variable parental assessments and decisions. The implications of the approach developed for current and future policies in this area are explored, along with the impact of such arguments on ideas about procreative beneficence. (shrink)

Contemporary global politics poses urgent challenges – from humanitarian, migratory and environmental problems to economic, religious and military conflicts – that strain not only existing political systems and resources, but also the frameworks and concepts of political thinking. The standard cosmopolitan response is to invoke a sense of global community, governed by such principles as human rights or humanitarianism, free or fair trade, global equality, multiculturalism, or extra-national democracy. Yet, the contours, grounds and implications of such a global community remain (...) notoriously controversial, and it risks abstracting precisely from the particular and conflictual character of the challenges which global politics poses. The contributions to this collection undertake to develop a more fruitful cosmopolitan response to global political challenges, one that roots cosmopolitanism in the particularity and conflict of global politics itself. They argue that this ‘contestatory’ cosmopolitanism must be dialectical, agonistic and democratic: that is, its concepts and principles must be developed immanently and critically out of prevailing normative resources; they must reflect and acknowledge their antagonistic roots; and they must be the result of participatory and self-determining publics. In elaborating this alternative, the contributions also return to neglected cosmopolitan theorists like Hegel, Adorno, Arendt, Camus, Derrida, and Mouffe, and reconsider mainstream figures such as Kant and Habermas. This book was originally published as a special edition of _Critical Horizons. _. (shrink)

The Greek philosopher Protagoras, in the opening words of his lost book _Truth_, famously asserted, “Man is the measure of all things.” This contention—that humanity cannot know the world except by means of human aptitudes and abilities—has endured through the centuries in the work of diverse writers. In this bold and creative new investigation into the philosophical and intellectual parameters of the question of the animal, Tom Tyler explores a curious fact: in arguing or assuming that knowledge is characteristically human, (...) thinkers have time and again employed animals as examples, metaphors, and fables. From Heidegger’s lizard and Popper’s bees to Saussure’s ox and Freud’s wolves, Tyler points out, “we find a multitude of brutes and beasts crowding into the texts to which they are supposedly unwelcome.” Inspired by the medieval bestiaries, Tyler’s book features an assortment of “wild animals” —both real and imaginary—who appear in the works of philosophy as mere _ciferae_, or ciphers; each is there deployed as a placeholder, of no importance or worth in their own right. Examining the work of such figures as Bataille, Moore, Nietzsche, Kant, Whorf, Darwin, and Derrida, among others, Tyler identifies four ways in which these animals have been used and abused: as interchangeable ciphers; as instances of generalized animality; as anthropomorphic caricatures; and as repetitive stereotypes. Looking closer, however, he finds that these unruly beasts persistently and mischievously question the humanist assumptions of their would-be employers. Tyler ultimately challenges claims of human distinctiveness and superiority, which are so often represented by the supposedly unique and perfect human hand. Contrary to these claims, he contends that the hand is, in fact, a primitive organ, and one shared by many different creatures, thereby undercutting one of the foundations of anthropocentricism and opening up the possibility of nonhuman, or more-than-human, knowledge. (shrink)

Recently, interest has surged in similarity-based epistemologies of possibility. However, it has been pointed out that the notion of ‘relevant similarity’ is not properly developed in this literature. In this paper, I look at the research done in the field of analogical reasoning, where we find that one of the most promising ways of capturing relevance in similarity reasoning is by relying on the predictive analogy similarity relation. This takes relevant similarity to be based on shared properties that have structural (...) relations to the property of interest. I argue that if we base our epistemology of possibility on similarity reasoning on the predictive analogy similarity relation, we require prior knowledge of the specifics of these structural relations. I discuss a number of possible responses to this on behalf of the similarity theorists given their methodological approach to the epistemology of modality more generally. They could either opt for making explicit the metaphysics underlying these structural relations, in which case they need to spell out how we can come to know these relations. Or they could opt for developing a theory that explains why we do not need to have explicit knowledge of these structural relations; for example by suggesting that we make use of epistemic shortcuts. (shrink)

Generally, online support groups are viewed as low-threshold services. We challenge this assumption with an investigation, based on Conversation Analysis and Membership Categorization Analysis, of contributions to an online support group on eating disorders. In this analysis we show how a new member interacts with existing members in order to display legitimacy for membership of the group. The group operates as a Community of Practice, since membership is organized as joined participation in a writing practice. It becomes clear that becoming (...) a member involves subscribing to normative requirements, centrally, displaying the insight that you are ill. In the case we focus on, this involves the requirement to leave pro-anorexia as a membership category behind. The novice does not yet seem ready to subscribe to this norm and thus the threshold for seeking support is heightened. (shrink)

Two rival paradigms permeate bioethics. One generally favors eugenics, euthanasia, assisted suicide and other methods for those with severely restricting physical and cognitive attributes. The other typically opposes these and favors instead ample support for "persons of difference" and their caring families or loved ones. In an attempt to understand the relation between these two paradigms, this article analyzes a publicly reported debate between proponents of both paradigms, bioethicist Peter Singer and lawyer Harriet McBryde Johnson. At issue, the article concludes, (...) are two distinct axiomatic sets of values resulting in not simply different styles of rhetoric but different vocabularies, in effect two different languages of ethics. (shrink)

This article attempts to explain the ambiguous association of Lacanian psychoanalysis with materialism. Resisting attempts to divide Lacan’s work into discrete periods, I argue that, throughout his work, Lacan was concerned with articulating aspects of language and subjectivity that resist incorporation into networks of idealised meaning or sense, and that it is this emphasis on the materiality of language, routed through the concept of the Real, that makes up theparticular ‘materialism’ of Lacanian theory. The emergence of this strain of thinking (...) is located in Lacan’s radical reworking of Freud’s theses on primary narcissism. (shrink)

Any professional or scientific discipline has a responsibility to do what it can to ensure ethical behavior on the part of its members. In this context, this paper outlines and explores the criticism that to date the emphasis in ethics training in professional psychology, as with other disciplines, has been on the rational elements of ethical decision making, with insufficient attention to the role of emotions and other nonrational elements. After a brief outline of some of the historical background to (...) the development and understanding of ethical decision making, relevant theoretical and empirical literature on the influence of emotional and other nonrational factors on our ethical decisions is reviewed. The implications of this literature for ethics education and training are outlined, particularly with respect to the use of case studies. An integrative approach is proposed, and conclusions and recommendations are offered with respect to such an approach. (shrink)

Pragmatists are usually very antagonistic toward the correspondence theory of truth. They contend that the evidence-transcendent standard entailed by the theory is antithetical to the pragmatist methodology of elucidating concepts by exposing their practical bearings. What use could truth be to us if it offers a target we cannot even see? After judging the correspondence theory to be in violation of the Pragmatic Maxim, the pragmatist is prone to banishing it to the wastelands of empty metaphysics, where nothing of practical (...) importance could ever grow. This article makes the case that this unjust condemnation must be appealed and overturned. The ground for my case is an argument to the effect that the correspondence conception of truth can be practically advantageous, which provides proof of the fact that, contrary to popular pragmatist belief, the correspondence theory does comply with the Pragmatic Maxim. (shrink)

For more than two decades, classes on “professionalism” have been the dominant platform for the non-technical socialization of medical students. It thus subsumes elements of previous foundation courses in bioethics and “medicine and society” in defining the appropriate relation between practitioners, patients, and society-at-large. Despite its importance, there is, however, no clear definition of what “professionalism” entails or the manner in which it serves various purported goals. This essay reviews, first, the historical role of the vocational practitioner in society, and (...) second, the introduction of “professionalism” as a newly constituted, core value in teaching. The structure of the paper is as an archaeology, a Foucauldian term for an investigation of seemingly separate but related antecedent contexts and ideas whose result is a perspective or point of view. The goal thus is an attempt to precisely locate “professionalism” within the greater history of medicine and its contemporary role in medical socialization. (shrink)

In this brief comment on a target article by Koelsch et al., I argue that emotions are more sensitive to context than other affective states.

A fundamental misapprehension of the nature of our being in the world underlies the general inhumanity and incoherence of modern culture. The belief that abstraction as a mode of knowing can be universalized to provide a rational ground for all human knowledge and action is a pernicious and unacknowledged background to several modern diseases. Illustrative of these maladies is the seeming dichotomy between the aesthetic and the analytic approaches to nature. One critical arena in which the incoherences of our current (...) understandings of our place in nature come to light is in the battle over the environment. I argue that a more adequate conceptualization of our place in the natural world can be erected if the central metaphors for our understanding are grounded in notions derived from the sciences of life. The key concepts must include contingency, historicity, evolution, organism, and imaginative interaction with concrete reality in individual human beings. (shrink)

Two dogmas lie at the heart of modern work on Aristotle's ethical theory. The first is that that theory is essentially secular or non-theistic. The second is that Aristotle's ethics assumes what Gr...

I examine the role that the musical instrument plays in shaping a performer's expressive activity and emotional state. I argue that the historical development of the musical instrument has fluctuated between two key values: that of sharing with other musicians, and that of creatively exploring new possibilities. I introduce 'the mood organ'- a sensor-based computer instrument that automatically turns signals of the wearer's emotional state into expressive music.

This chapter describes how philosophical theorizing about justice can be connected with empirical research in the social sciences. We begin by drawing on some received distinctions between ideal and non-ideal approaches to theorizing justice along several different dimensions, showing how non-ideal approaches are needed to address normative aspects of real-world problems and to provide practical guidance. We argue that there are advantages to a transitional approach to justice focusing on manifest injustices, including the fact that it enables us to set (...) aside some reasonable disagreements about justice. The ‘bottom-up’ approach we advocate, for which we borrow Wolff’s term ‘real-world political philosophy’, is an empirically-informed normative analysis that attends to specific, identifiable injustices, and thus is partial, though not isolationist. We illustrate our approach by considering how different models of the nature of disability suggest different kinds of remedy for injustices faced by persons living with disabilities. We reflect on the nature and significance of vulnerabilities, and we assess the role of public opinion in normative theorizing, suggesting a particular significance for the opinions and experiences of marginalized groups. We finally reflect on the relevance of European legal and institutional frameworks for theorizing justice in Europe. (shrink)

When details of the literary critic Paul de Man's anti-Semitic wartime journalism surfaced in the 1980s, enemies of deconstruction in the academy claimed that the always-controversial style of thought tended inherently towards nihilism in its tight focus on the paradoxes of language and in its relative indifference to truth claims. More recently, ‘speculative realists’ in philosophy have lambasted deconstruction and critical theory more generally with neglecting the reality of the physical world as it exists outside language and human comprehension. But (...) what if Paul de Man's own engagements with Kant and the European philosophical tradition in the latter years of his life reveal a side of deconstruction that was as concerned with the intransigence of the material world as it was with the paradoxes of language? In this article, I take the measure of recent debates in Continental philosophy around realism and language, with the aim of bringing to light a less visible side of de Man's philosophical poetics, one that has nonetheless been pursued by scholars critically concerned with the precisely philosophical resonances of de Man's bracing theories of language and materiality. (shrink)

This article examines the multiple relations between the rationalist tradition of French philosophy of science exemplified by the work of Gaston Bachelard, and the rethinking of the relation between science and ideology undertaken by Louis Althusser and a young Alain Badiou in the 1960s. Both Bachelard and Althusser are interrogated for the philosophy of language that underpins their respective visions of scientificity; in turn, the problem of the subject is posed, in part through an investigation of Althusser's inheritance and transformation (...) of Lacanian psychoanalysis. (shrink)

To honour the memory of Sir Karl Popper, I put forward six elements of his philosophy which might be of particular interest to biologists and to philosophers of biology and which I think Popper would like them not to ignore, even if they disagree with him. They are: the primacy of problems; the criticizability of metaphysics (and thus the dubiousness of materialism); how downward causation might be real; how norms should matter to scientists; why dogmatism should be avoided; how genuine (...) science is recognizable. I preface these six things with a brief discussion of Popper's early (but later recanted) mistakes concerning biology. (shrink)

This collection of essays explores the possibilities of studying educational matters with the tools of narrative and literature. Written over the course of the 1980s and 1990s, these essays trace the literary turn in educational research toward forms of literary journalism, critical storytelling, and postmodern narrative. The articles are presented as biographical evidence of the author's ongoing quest for forms of educational research that are well-suited to the enormously complex nature of educational encounters. This collection includes both theoretical dissertations and (...) actual case studies of schools and school people. (shrink)

A formalist approach to literature, one that bears witness to the movements of distinct levels of form as they compel one another to a kind of infra-literary psychoanalysis, helps move us beyond the critical dichotomies — text vs. context, history vs. form, realism vs. the avant-garde — that have sometimes hampered recognition of the topologically complex and uneven fashion in which literature intervenes in the world. This article argues that it is the particular modes of constriction, isolation and textual withdrawal (...) that literature induces which paradoxically reveal literature’s psychoanalytic approach to its outsides. The article begins by close-reading a few short passages from Lacan, passages which when reframed offer the initial ingredients of a psychoanalytically informed materialist literary-critical formalism. It then turns to Paul de Man’s late reflections on literary form and materiality, before concluding with a reading of the poetry of Geoffrey G. O’Brien. (shrink)

This essay examines the conjunction of French historical epistemology and Lacanian theory in postwar France. In particular, Lacan's account of scientific formalization is scrutinized insofar as it develops aspects of the prior epistemological research of Gaston Bachelard, whose innovative approach to the problem of the nature and limits of scientific knowledge proved so influential on the subsequent field of French structuralism. Lacan's reflections on formalization will be shown, in contrast to Bachelard, to place an emphasis on the constitutive and limiting (...) role of language in its interaction with logical and scientific projects. In asking how Lacan's structural psychoanalysis extends and subverts the rationalist emphasis of French philosophy of science, I hope to provide a new optic through which to assess the role of formalization in critical theory today. (shrink)