For the past fifty years anxiety over naturalism has driven debates in social theory. One side sees social science as another kind of natural science, while the other rejects the possibility of objective and explanatory knowledge. _Interpretation and Social Knowledge_ suggests a different route, offering a way forward for an antinaturalist sociology that overcomes the opposition between interpretation and explanation and uses theory to build concrete, historically specific causal explanations of social phenomena.

This article draws on the conceptual link between power and causality to develop an account of the relational, discursive, and performative dimensions of power. Each proposed dimension of power is grounded in a different understanding of social causes: relational-realist, discursive-hermeneutic, and performative-pragmatic. For the purposes of empirical analysis, this dimensional schema crosscuts the classic sources of power typology developed by Michael Mann and others, thus rendering the conceptual apparatus for pursuing sociological research on power more complex and explanatorily effective. The (...) schema is illustrated by an example from comparative-historical sociology: explaining the storming of the Bastille and its effects. A series of research questions for investigating the relative autonomy of performative power is proposed. Finally, the current schema is situated vis-à-vis classic sociological theories of power, including the arguments of Steven Lukes, Michel Foucault, and Pierre Bourdieu, among others. (shrink)

In the age of the `return to the empirical' in which the theoretical disputes of an earlier era seem to have fallen silent, we seek to excavate the intellectual conditions for reviving theoretical debate, for it is upon this recovery that deeper understanding of the nature and purpose of empirical social science depends. We argue against the all too frequent turn to ontology, whereby critical realists have sought an epistemological guarantor of sociological validity. We seek, to the contrary, to crystallize (...) a culturally-based, hermeneutic account of a rational social science. Derived from disputes within the sociology of culture, on the one hand, and the long-standing concerns of interpretive philosophy, on the other, we offer a cultural-sociological approach to epistemology. We view the production of truth in social science as a reading of a meaningful social world, and as a performance of truth-claims that is constrained by evidence, but whose success depends on other contextual factors. We conclude that the rationality of social science can be achieved only by forgoing ontology. Theories are abstractions of investigators' meanings that allow the interpretation of social meanings in turn, whether those are actions, relations, or structures. Successful explanations are those that intertwine these meaning structures of investigators and actors in an effective way. (shrink)

Sociological research on moral panics, long understood as “struggles for cultural power,” has focused on the social groups and media conditions that enable moral panics to emerge, and on the consequences of moral panics for the social control systems of societies. In this article I turn instead to modeling the specific cultural process of how the conditions for a moral panic are turned into an actual moral panic, moving the understanding of moral panic away from its Durkheimian origins and towards (...) a process-relational cultural sociology. Drawing on Roland Barthes’ theory of myth and Kenneth Burke’s dramatism, the paper posits the cultural process of resignification via synecdoche and metanarrative as the driver of the disproportion, concern, hostility, consensus, and volatility of moral panics. This process can be carefully traced in the case of the Salem Witch Trials; a retrospective reading reveals the same process at work in the “Mods and Rockers” panic analyzed by Stanley Cohen. Beyond moral panics, theorizing resignification as a non-exclusive counterpoint to framing and ideational embeddedness enriches the theoretical repertoire of cultural sociology. “Deep culture” and mythological signification can, using the schema proposed here, be understood as practical accomplishments—rhetorical responses to particular situations that, when performed successfully, legitimate violence and other forms of domination. (shrink)

The landscape of social theory has changed significantly over the three decades since the publication of Anthony Giddens and Jonathan Turner’s seminal Social Theory Today. Sociologists in the twenty-first century desperately need a new agenda centered around central questions of social theory. In Social Theory Now, Claudio E. Benzecry, Monika Krause, and Isaac Ariail Reed set a new course for sociologists, bringing together contributions from the most distinctive sociological traditions in an ambitious survey of where social theory is (...) today and where it might be going. The book provides a strategic window onto social theory based on current research, examining trends in classical traditions and the cutting edge of more recent approaches. From distinctive theoretical positions, contributors address questions about how social order is accomplished; the role of materiality, practice, and meaning; as well as the conditions for the knowledge of the social world. The theoretical traditions presented include cultural sociology, microsociologies, world-system theory and post-colonial theory, gender and feminism, actor network and network theory, systems theory, field theory, rational choice, poststructuralism, pragmatism, and the sociology of conventions. Each chapter introduces a tradition and presents an agenda for further theoretical development. Social Theory Now is an essential tool for sociologists. It will be central to the discussion and teaching of contemporary social theory for years to come. (shrink)

Most readings of Kierkegaard’s Fear and Trembling take its account of the Abraham and Isaac story to imply fairly obviously that duty towards God is absolutely distinct from, and therefore capable of superseding, duty towards neighbor or son. This paper will argue, however, that the Akedah, or ‘binding’ of Isaac, as Kierkegaard’s pseudonym, Johannes de Silentio, depicts it, binds Abraham to Isaac in a revitalized neighbor relation that is not at all subordinate, in any simple way, to (...) Abraham’s God-relation. The two relations are defined by an intimate mutual tension, a dynamic of passionate inwardness that responds to the immediate demands of the neighbor as fully as the ethics that Levinas notoriously accuses Kierkegaard of having ignored. It is also the dynamic of time consciousness, which for Levinas is fundamentally ethical. I show that Kierkegaardian faith can be viewed as the dynamic of time-consciousness transformed by passionate inwardness into one’s God-relation—that is, converted into a certain religious mode of life. The ethics corresponding to this—an ethics of neighbor love superseding the ‘social morality’ that Silentio, following Hegel, calls the ‘ethical’—would then be the same dynamic of time-consciousness transformed by passionate inwardness into one’s neighbor-relation. The key to the argument is seeing the need to substitute for the spatial dichotomy ‘interior/exterior,’ which results in so much trouble when comparing Levinas and Kierkegaard, the temporal contraries ‘giving up’ and ‘getting back.’. (shrink)

The development of atomic bombs under the auspices of the U.S. Army's Manhattan Project during World War II is considered to be the outstanding news story of the twentieth century. In this book, a physicist and expert on the history of the Project presents a comprehensive overview of this momentous achievement. The first three chapters cover the history of nuclear physics from the discovery of radioactivity to the discovery of fission, and would be ideal for instructors of a sophomore-level "Modern (...) Physics" course. Student-level exercises at the ends of the chapters are accompanied by answers. Chapter 7 covers the physics of first-generation fission weapons at a similar level, again accompanied by exercises and answers. For the interested layman and for non-science students and instructors, the book includes extensive qualitative material on the history, organization, implementation, and results of the Manhattan Project and the Hiroshima and Nagasaki bombing missions. The reader also learns about the legacy of the Project as reflected in the current world stockpiles of nuclear weapons. This second edition contains important revisions and additions, including a new chapter on the German atomic bomb program and new sections on British and Canadian contributions to the Manhattan project and on feed materials. Several other sections have been expanded; reader feedback has been helpful in introducing minor corrections and improved explanations; and, last but not least, the second edition includes a detailed index. (shrink)

This paper discusses the logical space of alternative conceptual engineering projects, with a specific focus on (1) the processes, (2) the targets and goals, and (3) the methods of such projects. We present an overview of how these three aspects interact in the contemporary literature and discuss those alternative projects that have yet to be explored based on our suggested typology. We show how choices about each element in a conceptual engineering project constrain the possibilities for the others, thereby giving (...) rise to distinct groupings of possible projects under the banner of conceptual engineering. We conclude with a critical reflection on the potential ethical issues that arise as a result of effectively putting conceptual engineering into practice. (shrink)

Kant’s 3rd Critique claims that the concept of purposiveness bridges the chasm between nature and freedom. This concept derives from the reflecting power of judgment’s demand for a system of particular laws. The published Introduction represents this system as grounded on the Idea of a divine understanding. According to Tuschling, this divinity is the intuitive understanding of §§76-77. According to Allison, this divinity is discursive and purposive and, thus, numerically distinct from §§76-77’s intuitive understanding. I argue that this debate between (...) Tuschling and Allison fails to appreciate the varied ways in which Kant predicates divine attributes. The 3rd Critique refers to a single God but does so in various ways. First, Kant literally ascribes an intuitive understanding to God on analytic grounds. Second, Kant analogically ascribes a discursive, purposive mind to this same God. Finally, Kant ascribes moral predicates to this analogical representation of God on practical grounds. (shrink)

This volume frames the question of responsibility as a problem of agency in relation to the systems and structures of globalization. According to Ricoeur responsibility is a “shattered concept” when considered too narrowly as a problem of act, agency and individual freedom. To examine this Esther Reed develops a short genealogy of modern liberal and post-liberal concepts of responsibility in order to understand better the relationship dominant modern framings of the meanings of responsibility. Reed engages with writings by (...) major modern (Schleiermacher, Hegel, Marx, Weber) and post-liberal (Buber, Levinas, Derrida, Badiou, Butler, Young, Critchley) theorists to illustrate the shift from an ethnic responsibility built on notions of accountability and attributions to an ethic responsibility that starts variously from the 'other'. Reed sees Dietrich Bonhoeffer as the most promising partner of this theological dialogue, as his learning of responsibility from the risen Christ present now in the (global) church is a welcome provocation to new thinking about the meaning of responsibility learned from land, distant neighbour, (global) church and the bible. Bonhoeffer's reflections on the centre, boundaries and limits of responsibility remain helpful to Christian people struggling with an increasingly exhausted concept of accountability. (shrink)

Challenging clich's of Japanism as a feminine taste, Bachelor Japanists argues that Japanese aesthetics were central to contests over the meanings of masculinity in the West. Christopher Reed draws attention to the queerness of Japanist communities of writers, collectors, curators, and artists in the tumultuous century between the 1860s and the 1960s. Reed combines extensive archival research; analysis of art, architecture, and literature; the insights of queer theory; and an appreciation of irony to explore the East-West encounter through (...) three revealing artistic milieus: the Goncourt brothers and other japonistes of late-nineteenth-century Paris; collectors and curators in turn-of-the-century Boston; and the mid-twentieth-century circles of artists associated with Seattle's Mark Tobey. The result is a groundbreaking integration of well-known and forgotten episodes and personalities that illuminates how Japanese aesthetics were used to challenge Western gender conventions. These disruptive effects are sustained in Reed's analysis, which undermines conventional scholarly investments in the heroism of avant-garde accomplishment and ideals of cultural authenticity. (shrink)

Additionally, Isaac Israeli features a biographical sketch of the philosopher and extensive notes and comments on the texts, as well as a survey and appraisal ..

T.J. Reed's study has long established itself as the standard work in English on Thomas mann, and offers as comprehensive a view of Mann's fiction and thought as is available in any language. It is based on a coherent close reading of Mann's oeuvre, literary and political, and also on manuscripts and sources, and was part of the first phase of literary scholarship that opened up the resources of the Zurich Thomas Mann Archive. Further documents that have appeared since (...) then - Mann's diaries, notebooks, and other correspondences - have not fundamentally altered the individual interpretations or the overall picture the study offers, and in some respects have emphatically confirmed them. A further chapter added to this edition covers the new documentation, gives a vigorous account of the main curents in Mann scholarship and criticism over the last two decades suggesting how we should now see the writer, the man, and the political figure, and above all the complex relationship between the three. (shrink)

"In the 25 essays that comprise this grimly fascinating volume, Reed shines a light into some very dark corners. From its opening tale of South African baboons with a taste for human babies to a thoroughly icky account of a middle-aged woman's seduction of young boys, these are literary snapshots of the world at its worst."--Amazon.com.

Putting God First: Jewish Humanism after Heidegger tackles the challenge of maintaining Jewish identity in a world dominated by Western humanism. It argues that the Holocaust reflects more broadly on contemporary humanism than the Jewish world has ever dared to acknowledge. It advances the view that the establishment of the State of Israel presents a profound historical opportunity to disentangle Jewish thought from elements of the Western humanist tradition that threaten Jewish survival and conceal from view the plausibility of core (...) Jewish ideas and values. The work proposes that a healthy and peaceful relationship between Westernism and a robust Jewish identity can be achieved only by unraveling the two, and it presents a philosophical path for achieving this. Following a precise analysis of modern and postmodern thought that includes discussions of Immanuel Kant, Jacques Derrida, Michel Foucault, Ludwig Wittgenstein, George Steiner, Bruno Latour, Hannah Arendt, Jonathan Haidt, Daniel Kahneman, and others, the centerpiece of the book offers a close reading of the masterwork Being and Time, which Martin Heidegger composed in the period when his thought was gravitating toward his endorsement of Hitler and Nazism. This deep dive into Heidegger's ontological understanding of how the individual (Dasein) interacts with others in space and time yields a method for articulating the onto-theological meanings of key Jewish concepts such as the Nefesh (psyche), the Neshamah (soul), Tzelem Elohim (human being in God's image), Am Segulah, (Jewish chosenness), Shabbat, the Land of Israel, and more in texts such as the Tanya, the Sefat Emet, the Nefesh HaChayim, the Kedushat Levi, and in the writings of Rav Kook and the Maharal of Prague. Ultimately the book proposes a disentangled spiritual/political vision for a Jewish state that is characterized by the politics of Tikun Olam" -- From the publisher. (shrink)

'Elegant Simplicity' teaches the reader to live with less, to respect others, to control one's ego and to try to preserve the precious resources on our planet. We have complicated our lives with possessions, riches and clutter. By demanding less, we should be ready to give more, learn to love with our souls and live without pride.

In this paper, we present a survey of the development of the technique of argument diagramming covering not only the fields in which it originated - informal logic, argumentation theory, evidence law and legal reasoning – but also more recent work in applying and developing it in computer science and artificial intelligence. Beginning with a simple example of an everyday argument, we present an analysis of it visualised as an argument diagram constructed using a software tool. In the context of (...) a brief history of the development of diagramming, it is then shown how argument diagrams have been used to analyze and work with argumentation in law, philosophy and artificial intelligence. (shrink)

In the last book of The Consolation of Philosophy, Boethius develops his solution to the problem of divine foreknowledge and free choice. Interpreters standardly hold that this problem and his solution to it presuppose causal indeterminism. In this paper, I argue that Boethius, following a Neoplatonist view found in Proclus, is a causal determinist and compatibilist and maintains that God’s providential knowledge ensures the occurrence of all the events he knows. This alternative interpretation offers a better fit with Boethius’s text (...) and its historical antecedents and provides resources to address the main criticisms of his solution. (shrink)

The works of Hannah Arendt and Albert Camus--two of the most compelling political thinkers of the "resistance generation" that lived through World War II--can still provide penetrating insights for contemporary political reflection. Jeffrey C. Isaac offers new interpretations of these writers, viewing both as engaged intellectuals who grappled with the possibilities of political radicalism in a world in which liberalism and Marxism had revealed their inadequacy by being complicit in the rise of totalitarianism. According to Isaac, self-styled postmodern (...) writers who proclaim the death of grandiose ideologies often fail to recognize that such thinkers as Camus and Arendt had already noted this. But unlike many postmodernists, these two sought to preserve what was worthy in modern humanism--the idea of a common human condition and a commitment to human rights and the dignity of individuals. Isaac shows that both writers advanced the idea of a democratic civil society made up of self-limiting groups. Although they criticized the typical institutions of mass democratic politics, they endorsed alternative forms of local and international organization that defy the principle of state sovereignty. Isaac also shows how Arendt's writings on the Middle East, and Camus's on Algeria, urged the creation of such institutions. The vision of a "rebellious politics" that Arendt and Camus shared is of great relevance to current debates in democratic theory and to the transformations taking place in Europe and the states of the former Soviet Union. (shrink)

This essay argues that a restatement of Thomistic natural law reasoning is increasingly necessary in jurisprudential debate about international law. Mindful of Pope John Paul II's call for a renewal of international law, the essay engages with the present-day tension between Morgenthau-type realism and neo-Kantian discourse-oriented cosmopolitanism. The essay addresses whether the former is sufficiently realistic in our global 21st century context, and whether the latter is adequately cosmopolitan. Attention is drawn to Aquinas's understanding of the relation between custom, consent (...) and political authority in order to expose some of the limits of present-day statism, and to suggest that Thomistic natural law reasoning is, potentially at least, better able to cope with the intractable disagreement that characterises 21st century global relations than some forms of neo-Kantian jurisprudence. (shrink)

The Liberating art of philosophy: a foundational anthology provides students with seminal texts and articles that pique their philosophical curiosity, encourage critical thought, and invite questioning.

People are unable to report how they decide whether to move backwards or forwards to catch a ball. When asked to imagine how their angle of elevation of gaze would change when they caught a ball, most people are unable to describe what happens although their interception strategy is based on controlling changes in this angle. Just after catching a ball, many people are unable to recognise a description of how their angle of gaze changed during the catch. Some people (...) confidently choose incorrect descriptions that would guarantee failure of interception demonstrating unconscious knowledge co-existing with systematically different conscious beliefs. Where simple solutions to important evolutionary problems exist, unconscious perception needs to be impervious to conscious beliefs. (shrink)

We present a novel model of individual people, online posts, and media platforms to explain the online spread of epistemically toxic content such as fake news and suggest possible responses. We argue that a combination of technical features, such as the algorithmically curated feed structure, and social features, such as the absence of stable social-epistemic norms of posting and sharing in social media, is largely responsible for the unchecked spread of epistemically toxic content online. Sharing constitutes a distinctive communicative act, (...) governed by a dedicated norm and motivated to a large extent by social identity maintenance. But confusion about this norm and its lack of inherent epistemic checks lead readers to misunderstand posts, attribute excess or insufficient credibility to posts, and allow posters to evade epistemic accountability—all contributing to the spread of epistemically toxic content online. This spread can be effectively addressed if people and platforms add significantly more context to shared posts and platforms nudge people to develop and follow recognized epistemic norms of posting and sharing. (shrink)

I present and explain the Bohmian account of collapse in quantum mechanics.

Presents Newton's unifying idea of gravitation and explains how he converted physics from a science of explanation into a general mathematical system.

This first critical edition of Isaac Abravanel’s correspondence opens a window into the cultural, political and commercial world of one of the first Jewish humanists of the quattrocento. Jewish leader of the expelled Sephardim after 1492, commentator of the Bible, Abravanel is a legendary figure of the Sephardic history. The edition of the letters along with the introductive essay that reconstructs their cultural background intends to connect the legendary figure of Abravanel to the major reason of his remarkable career: (...) his successful assimilation of Renaissance humanism. (shrink)