: CarrilloRowe provides an analysis of Monster's Ball as a cultural narrative of white masculinity's redemption from the atrocities of racism through an interracial love story that erases white masculinity's national history and implication in a racist past while it displaces the black female body from that history and identification with the struggle for reparation. The nexus of sex, race, and desire is used to produce a new whiteness consistent with the emerging national multicultural logics of color (...) blindness by undermining the narrative, memory, identity, and racing of bodies grounding the logic of reparation. (shrink)
CarrilloRowe provides an analysis of Monster's Ball as a cultural narrative of white masculinity's redemption from the atrocities of racism through an interracial love story that erases white masculinity's national history and implication in a racist past while it displaces the black female body from that history and identification with the struggle for reparation. The nexus of sex, race, and desire is used to produce a new whiteness consistent with the emerging national multicultural logics of color blindness (...) by undermining the narrative, memory, identity, and racing of bodies grounding the logic of reparation. (shrink)
In the three major religions of the West, God is understood to be a being whose goodness, knowledge, and power are such that it is impossible for any being, including God himself, to have a greater degree of goodness, knowledge, and power. This book focuses on God's freedom and praiseworthiness in relation to his perfect goodness. Given his necessary perfections, if there is a best world for God to create he would have no choice other than to create it. For, (...) as Leibniz tells us, 'to do less good than one could is to be lacking in wisdom or in goodness'. But if God could not do otherwise than create the best world, he created the world of necessity, not freely. And, if that is so, it may be argued that we have no reason to be thankful to God for creating us, since, as parts of the best possible world, God was simply unable to do anything other than create us---he created us of necessity, not freely. Moreover, we are confronted with the difficulty of having to believe that this world, with its Holocaust, and innumerable other evils, is the best that an infinitely powerful, infinitely good being could do in creating a world. Neither of these conclusions, taken by itself, seems at all plausible. Yet each conclusion appears to follow from the conception of God now dominant in the great religions of the West. -/- William Rowe presents a detailed study of this important problem, both historically in the writings of Gottfried Leibniz, Samuel Clarke, Thomas Aquinas, and Jonathan Edwards, and in the contemporary philosophical literature devoted to the issue. Rowe argues that this problem is more serious than is commonly thought and may require some significant revision in contemporary thinking about the nature of God. (shrink)
Plato's dialogues are usually understood as simple examples of philosophy in action. In this book Professor Rowe treats them rather as literary-philosophical artefacts, shaped by Plato's desire to persuade his readers to exchange their view of life and the universe for a different view which, from their present perspective, they will barely begin to comprehend. What emerges is a radically new Plato: a Socratic throughout, who even in the late dialogues is still essentially the Plato (and the Socrates) of (...) the Apology and the so-called 'Socratic' dialogues. This book aims to understand Plato both as a philosopher and as a writer, on the assumption that neither of these aspects of the dialogues can be understood without the other. The argument of the book is closely based in Plato's text, but should be accessible to any serious reader of Plato, whether professional philosopher, classicist, or student. (shrink)
In Overcoming America / America Overcoming, Stephen Rowe shows how the moral disease and political paralysis that plague America are symptomatic of the fact that America herself has been overtaken by the modern values which she exported to the rest of the world. He points to a way out of this current and potentially fatal malaise: join other societies which are also struggling to move beyond the modern and consciously reappropriate those elements of tradition which have to do with (...) cultivation of the mature human being. To avoid fundamentalism, Rowe discusses how this reappropriation must be undertaken in dialogue with those who also have come to recognize the unsustainable quality of the modern life, and who have been able to live beyond the nihilistic wish to tear it down. This book supports the call for an emerging global ethic and spirituality, providing resources of articulation and interpretation that allow for an ongoing dialogue between traditional and modern values—both worthy and problematic in their own ways—through which reliable policy and healthy living become possible. (shrink)
The paper focuses on an online business ethics course that three professors (Painter-Morland, Fontrodona and Hoffman) taught together, and in which the fourth author (Rowe) participated as a student, from their respective locations on three continents. The course was conducted using Centra software, which allowed for synchronous online interaction. The class included students from Europe, South Africa and the United States. In order to assess the value of synchronous online teaching for ethics training, the paper identifies certain knowledge, skills (...) and capacities that are crucial to the moral development process within individuals. The paper argues that the online teaching method succeeds in creating an environment within which important ethical knowledge and skills might be developed. It provides an in-depth reflection on the advantages and dis-advantages of online teaching and proposes improvements on the way forward. One of the major advantages relates to its ability to facilitate cross-cultural discussion and debate on ethical issues and foster insight into contextual influences on ethics management within an international arena. (shrink)
Amongst the works of Aristotle, the Nicomachean Ethics stands virtually alone in speaking not only to classicists, historians of ideas, and technical philosophers, but to anyone trying to make sense of practical human ideals. -/- In this major new presentation, Aristotle's most engaging work has been freshly translated by Christopher Rowe into perspicuous English. Sarah Broadie's accompanying commentary brings out the subtlety of Aristotle's thought as it develops line by line. (Such close exegesis is indispensable for anyone who seeks (...) a more than superficial understanding of Artistotle's text.) Additionally, a substantial introductory section by Sarah Broadie sets out the main themes and interpretative problems in preambles to each of Aristotle's ten Books. -/- This scholarly and instructive treatment of Aristotle's great work of moral philosophy assumes no knowledge of Greek and will be invaluable to students reading Aristotle's text for the first time. Its emphasis on understanding the import of the text at every point will make this an equally indispensable resource for advanced students and scholars. (shrink)
Einstein in the public arena Content Type Journal Article Category Essay Review Pages 1-6 DOI 10.1007/s11016-011-9601-x Authors David E. Rowe, Geschichte der Mathematik und der Naturwissenschaften, Institut für Mathematik, Johannes Gutenberg-Universität Mainz, Staudingerweg 9, 55128 Mainz, Germany Journal Metascience Online ISSN 1467-9981 Print ISSN 0815-0796.
A range of themes—race and gender, sexuality, otherness, sisterhood, and agency—run throughout this collection, and the chapters constitute a collective discourse at the intersection of Black feminist thought and continental philosophy, converging on a similar set of questions and concerns. These convergences are not random or forced, but are in many ways natural and necessary: the same issues of agency, identity, alienation, and power inevitably are addressed by both camps. Never before has a group of scholars worked together to examine (...) the resources these two traditions can offer one another. By bringing the relationship between these two critical fields of thought to the forefront, the book will encourage scholars to engage in new dialogues about how each can inform the other. If contemporary philosophy is troubled by the fact that it can be too limited, too closed, too white, too male, then this groundbreaking book confronts and challenges these problems. -/- Table of Contents -/- Foreword Beverly Guy-Sheftall Acknowledgments Introduction: Black Feminism and Continental Philosophy Maria del Guadalupe Davidson, Kathryn T. Gines, and Donna-Dale L. Marcano -/- 1. Black Feminism, Poststructuralism, and the Contested Character of Experience Diane Perpich -/- 2. Sartre, Beauvoir, and the Race/Gender Analogy: A Case for Black Feminist Philosophy Kathryn T. Gines -/- 3. The Difference That Difference Makes: Black Feminism and Philosophy Donna-Dale L. Marcano -/- 4. Antigone’s Other Legacy: Slavery and Colonialism in Tègònni: An African Antigone Tina Chanter -/- 5. L Is for . . . : Longing and Becoming in The L-Word’s Racialized Erotic AimeeCarrilloRowe -/- 6. Race and Feminist Standpoint Theory Anika Maaza Mann -/- 7. Rethinking Black Feminist Subjectivity: Ann duCille and Gilles Deleuze Maria del Guadalupe Davidson -/- 8. From Receptivity to Transformation: On the Intersection of Race, Gender, and the Aesthetic in Contemporary Continental Philosophy Robin M. James -/- 9. Extending Black Feminist Sisterhood in the Face of Violence: Fanon, White Women, and Veiled Muslim Women Traci C. West -/- 10. Madness and Judiciousness: A Phenomenological Reading of a Black Woman’s Encounter with a Saleschild Emily S. Lee -/- 11. Black American Sexuality and the Repressive Hypothesis: Reading Patricia Hill Collins with Michel Foucault Camisha Russell -/- 12. Calling All Sisters: Continental Philosophy and Black Feminist Thinkers Kathy Glass -/- Afterword: Philosophy and the Other of the Second Sex George Yancy Contributor Notes Index. (shrink)
‘William L. Rowe on Philosophy of Religion’ edited by Nick Trakakis, collects 30 papers of William Rowe's important work in the philosophy of religion. I review this collection, and offer an objection of one of Rowe's arguments.
Preprinted in God and the Problem of Evil (Blackwell 2001), ed. William Rowe. In this article, we reply to Bill Rowe's "Evil is Evidence Against Theistic Belief" in Contemporary Debates in Philosophy of Religion (Blackwell 2003).
In our reply to Rowe, we explain why most of what he criticizes is actually the product of his misunderstanding our argument. We begin by showing that nearly all of his Part 1 misconceives our project by defending a position we never attacked. We then question why Rowe thinks the distinction we make between motivational and virtue intellectualism is unimportant before developing a defense of the consistency of our views about different desires. Next we turn to Rowe’s (...) criticisms of our account of the prudential paradox and show these criticisms to rest on a misunderstanding. We close with some remarks about the implausibility and textual problems Rowe faces in denying that Socrates recognized a role for painful punishments. (shrink)
Skeptical theists endorse the skeptical thesis (which is consistent with the rejection of theism) that we have no good reason for thinking the possible goods we know of are representative of the possible goods there are. In his newest formulation of the evidential arguments from evil, William Rowe tries to avoid assuming the falsity of this skeptical thesis, presumably because it seems so plausible. I argue that his new argument fails to avoid doing this. Then I defend that skeptical (...) thesis against objections, thereby supporting my contention that relying on its falsity is a weakness in an argument. (shrink)
William Rowe’s a posteriori arguments for the non-existence of God are well-known. Rather less attention has been given, however, to Rowe’s intriguing a priori argument for atheism. In this paper, I examine the three published responses to Rowe’s a priori argument (due to Bruce Langtry, William Morris, and Daniel and Frances Howard-Snyder, respectively). I conclude that none is decisive, but I show that Rowe’s argument nevertheless requires more defence than he provides.
This paper examines an evidential argument from evil recently defended by William Rowe, one that differs significantly from the kind of evidential argument Rowe has become renowned for defending. After providing a brief outline of Rowe’s new argument, I contest its seemingly uncontestable premise that our world is not the best world God could have created. I then engage in a lengthier discussion of the other key premise in Rowe’s argument, viz., the Leibnizian premise that any (...) world created by God must be the best world God can create. In particular, I discuss the criticisms raised against this premise by William Wainwright as well as Rowe’s attempt to meet these criticisms. The Wainwright-Rowe exchange, I argue, highlights some insuperable difficulties in Rowe’s challenge to theism. (shrink)
Much has been written on the relative merits of different readings of Wittgenstein's Tractatus Logico-Philosophicus. The recent renewal of the debate has almost exclusively been concerned with variants of the ineffabilist (metaphysical) reading of TL-P - notable such readings have been advanced by Elizabeth Anscombe, P. M. S. Hacker and H. O. Mounce - and the recently advanced variants of therapeutic (resolute) readings - notable advocates of which are James Conant, Cora Diamond, Juliet Floyd and Michael Kremer. During this debate, (...) there have been a number of writers who have tried to develop a third way, incorporating what they see as insights and avoiding what they see as flaws in both the ineffabilist and resolute readings. The most prominent advocates of these elucidatory readings of TL-P are Dan Hutto (2003) and Marie McGinn (1999). In this paper we subject Hutto's and McGinn's readings of TL-P to critical scrutiny. We find that in seeking to occupy the middle ground they ultimately find themselves committed to (and in the process commit Wittgenstein to) the very ineffabilism they (and Wittgenstein) are seeking to overcome. (shrink)
In his book, Can God Be Free?, William Rowe has argued that if God is unsurpassably good He cannot be free; if He is free, He cannot be unsurpassably good. After following the discussion of this topic through a number of historical figures, Rowe focuses on the recent and contemporary debate. A key claim of Rowe's is that, if there exists an endless series of better and better creatable worlds, then the existence of a morally perfect creator (...) is impossible. I show that this argument is unsound, since a key premise can be proved false from propositions Rowe himself accepts. (shrink)
In this article I investigate Rowe's recent probabilistic argument from evil. By using muddy Venn diagrams to present his argument, we see that although his argument is fallacious, it can be modified in a way that strengthens it considerably. I then discuss the recent exchange between Rowe and Plantinga over this argument. Although Rowe's argument is not an argument from degenerate evidence as Plantinga claimed, it is problematic because it is an argument from partitioned evidence. I conclude (...) by discussing the modified argument and the epistemic framework Rowe is assuming in his argument. (shrink)
In a previous issue of Philo, Michael Almeida claimed to have “defeated” William Rowe’s “New Evidential Argument from Evil” againstthe existence of a benevolent god. However, Almeida’s argument suffers from serious logical errors and even logical absurdities, leaving Rowe’s argument intact and quite unthreatened by anything Almeida argues.
In William L. Rowe’s “The Ontological Argument,” an essay that appears in the most recent editions of Feinberg’s Reason and Responsibility and as a chapter in Rowe’s Philosophy of Religion, Rowe reconstructs Anselm’s Proslogium II argument for the existence of God, surveys critically several standard objections to it, and presents an original critique. Although Rowe’s reconstruction is perspicuous and his criticisms of the standard objections are judicious, his own critique, I argue, leaves Anselm’s argument unscathed. I (...) conclude with some programmatic remarks about what a more adequate critique of Anselm’s argument should do. (shrink)
The first part of this paper exposits William Rowe's latest version of the evidential argument from evil. Integral to this new version is what we can call the 'level-playing field' requirement, which regulates probability values. It is the argument of the second part of this paper that either the two premises of the new version are regulated by the level-playing-field requirement or they're not. If they are both regulated, then no one would be in position to rationally accept (...) one of those premises; if they're not both regulated, then the theist would have good reason to reject the one that is. Either way, Rowe's latest version of the evidential argument fails. (shrink)
William Rowe has argued that if there is an infinite sequence of improving worlds then an essentially perfectly good being must actualize some world in the sequence and must not actualize any world in the sequence. Since that is impossible, there exist no perfectly good beings. I show that Rowe's argument assumes that the concept of a maximally great being is incoherent. Since we are given no reason to believe that the concept of a maximally great being is (...) incoherent we have no reason to believe Rowe's Argument from Improvability is sound. (shrink)
Rowe argues that if for every good world there is a better, then God is not morally perfect since no matter what world God were to create he could have done better than he did. I contend that Rowe’s argument doesn’t do justice to the role grace plays in the theist’s doctrine of creation, and respond to five new criticisms of my position that Rowe offers in Can God be Free?
Jacques Arènes | : Marie de la Trinité est une mystique contemporaine dont Jacques Lacan fut l’analyste. Cette trajectoire est paradigmatique de la manière dont une mystique rencontre la souffrance psychique dans le paysage culturel du milieu du xxe siècle. La pensée de Jacques Lacan concernant la mystique, ainsi que des considérations psychanalytiques plus générales à propos de la paternité, sont mises en relation avec la logique apophatique de cette spirituelle. Cette mystique « antinaturelle » se déploie en une (...) sécheresse vertigineuse, à la lisière du Symbolique, et dans une fascination vis-à-vis de l’attraction du Père, impérieuse et contrariée. L’article analyse en particulier, à travers la figure de Marie de la Trinité, la manière dont la mystique contemporaine se confronte, dans le champ chrétien, à la question de la mort de Dieu, et du déclin du Père. | : Marie de la Trinité was a contemporary mystic who was analyzed by Jacques Lacan. The trajectory of her life is a paradigmatic example of the way in which a mystic encountered psychic suffering in the cultural landscape of the mid-20th century. Jacques Lacan’s thinking about mysticism, as well as broader psychoanalytical considerations about fatherhood, are associated here with the apophatic path of Marie. As her counter-natural mysticism unfolds she draws ever closer to the symbolic, fascinated by the dual nature of the attraction, at once imperious and impeded, exerted by the Father. This article uses the figure of Marie de la Trinité as the specific vantage point to examine how contemporary Christian mysticism is faced with the question of the death of God and the decline of the Father. (shrink)
Understanding the mechanisms and the time and spatial evolution of penumbra following an ischemic stroke is crucially important for developing therapeutics aimed at preventing this area from evolving towards infarction. To help in integrating the available data, we decided to build a formal model. We first collected and categorised the major available evidence from animal models and human observations and summarized this knowledge in a flow-chart with the potential key components of an evolving stroke. Components were grouped in ten sub-models (...) that could be modelled and tested independently: the sub-models of tissue reactions, ionic movements, oedema development, glutamate excitotoxicity, spreading depression, NO synthesis, inflammation, necrosis, apoptosis, and reperfusion. Then, we figured out markers, identified mediators and chose the level of complexity to model these sub-models. We first applied this integrative approach to build a model based on cytotoxic oedema development following a stroke. Although this model includes only three sub-models and would need to integrate more mechanisms in each of these sub-models, the characteristics and the time and spatial evolution of penumbra obtained by simulation are qualitatively and, to some extent, quantitatively consistent with those observed using medical imaging after a permanent occlusion or after an occlusion followed by a reperfusion. (shrink)
Valérie Chevassus-Marchionni | : Le « cas » de Marie de la Trinité illustre d’une manière particulière la thématique « croyance et psychanalyse ». En effet, chez cette soeur dominicaine des campagnes, la foi religieuse et la croyance en sa vocation de dévotion interfèrent très étroitement avec l’expérience psychanalytique : d’une part, elle se prête pendant quatre années à une cure psychanalytique avec le docteur Jacques Lacan, d’autre part, elle exercera elle-même quelque temps la profession de psychothérapeute. Pour (...) class='Hi'>Marie de la Trinité, la psychanalyse arrive à un moment critique de son existence, alors que ce qu’elle nomme ses « obsessions » lui rendent la vie impossible et lui interdisent même de pratiquer sa foi ; elle se tourne alors vers des traitements divers, parfois brutaux et inhumains. Ce n’est pas la psychanalyse qui la guérira, mais c’est à partir de cette expérience qu’il lui sera donné de triompher de son mal et, en comprenant quelle en était l’origine, d’entreprendre « sa propre rééducation » et de connaître « la lumière et l’harmonie » dans sa vie de dévotion. | : The case of Mary of the Trinity illustrates in a particular way the thematic of “belief and psychoanalysis”. Indeed, in this Dominican sister, a missionary in the country, religious faith and belief in her vocation of devotion closely interfere with psychoanalytical experience : on the one hand she undergoes a four year psychoanalytical cure with Doctor Jacques Lacan ; on the other hand she works for a while as a psychotherapeutist. For Mary of the Trinity psychoanalysis appears at a critical moment in her life, just as what she calls her “obsessions” make her life unbearable and even prevent her from practising her faith ; then she tries many different treatments, sometimes brutal and inhuman. Psychoanalysis won’t cure her, but thanks to this experience, she will overcome her pain and by understanding its origin will undertake “her own reeducation” and know “light and harmony” in her life of devotion. (shrink)
I have defended the view that God’s complete sovereignty over the universe, which requires that he be creatively responsible for our decisions, is compatible with libertarian free will. William Rowe interprets me as holding that this is entirely owing to God’s being timelessly eternal, and argues that God’s decisions as creator would still be determining in a way that destroys freedom. His argument overlooks an important part of my view-an account of creation according to which God’s will as creator (...) does not stand as an independent determining condition of our own. I try here to clarify that account, and to show that Rowe’s criticisms leave it untouched. (shrink)
While William Rowe has argued that the principle of credulity does not lend justification to religious experience, he must affirm something quite like the principle of credulity in his empirical argument from evil. To do so Rowe has proposed a modified version of the principle of credulity.I shall argue that Rowe’s modified principle of credulity creates for him a dilemma regarding the justification of belief in other minds. I further suggest it is not adequate for bridging the (...) logical gap between the existence of apparently pointless evils and the existence of genuinely pointless evil. (shrink)
In this paper I try to show that three of William L. Rowe’s criticisms of my book, Theism, are much less than conclusive.(1) Rowe agrees that I have established, via my defense of Descartes’s Meditation Five argument for God’s existence, that God is not a non-existing being. He denies, however, that it follows that God is an existing being. In reply, I reject the thesis that something might be neither an existing nor a non-existing object.(2) Rowe maintains (...) that the impossibility of God’s non-existence might consist simply of its being the case that no one can destroy God---a kind of impossibility which is not strong enough to sustain my (S5) modal argument for God’s existence. In reply, I argue that the impossibility of God’s non-existence must be logical.(3) Rowe maintains that it may well be that religious experiencers have experienced God without experiencing him qua maximally great being, so that religious experiences do not provide us with a reason to believe that a maximally great being is logically possible. I argue in reply that if religious experiencers do not experience God qua supremely perfect, then they have no reason to believe that they experience God. (shrink)
Anne-Marie Weidler Kubanek: Nothing less than an adventure: Ellen Gleditsch and her life in science Content Type Journal Article Category Book Review Pages 1-2 DOI 10.1007/s10698-011-9119-8 Authors Marelene Rayner-Canham, Memorial University, Grenfell Campus, Corner Brook, NL, Canada Geoff Rayner-Canham, Memorial University, Grenfell Campus, Corner Brook, NL, Canada Journal Foundations of Chemistry Online ISSN 1572-8463 Print ISSN 1386-4238.
This article debates about the proposal of reviewing philosophical aesthetics advanced by french philosopher Jean-Marie Schaeffer from his Les celibataires de l’art (1996) to Adieu à l’esthétique (2000). From a definition of aesthetic attitude as an endogenous and autotelic cognitive behaviour, Schaeffer proposes a naturalization of aesthetics in the problematical area of interest of a general anthropology.
No século XIX, Marie Pape-Carpantier teve uma significativa importância para a educação da criança de 2 a 6 anos. Sua influência situa-se na adoção do método intuitivo para a educação dos sentidos � lições de coisas �, na proposta pedagógica destinada à Educação Infantil � salas de asilo; na criação de materiais didáticos para auxiliar no desenvolvimento do método natural; na orientação de modelos de mobílias para as escolas. Produz uma imensa obra para professores e alunos, traduzida em vários (...) países: Grécia, Inglaterra, Itália, Suécia, Espanha, Brasil, e publicada até a segunda década do século XX, perfazendo inúmeras edições. O estudo analisa a trajetória e a contribuição da educadora, destacando as principais ideias, pelo espírito prático-experimental, que prenuncia a escola ativa. (shrink)
No século XIX, Marie Pape-Carpantier teve uma significativa importância para a educação da criança de 2 a 6 anos. Sua influência situa-se na adoção do método intuitivo para a educação dos sentidos - lições de coisas -, na proposta pedagógica destinada à Educação Infantil - salas de asilo; na criação de materiais didáticos para auxiliar no desenvolvimento do método natural; na orientação de modelos de mobílias para as escolas. Produz uma imensa obra para professores e alunos, traduzida em vários (...) países: Grécia, Inglaterra, Itália, Suécia, Espanha, Brasil, e publicada até a segunda década do século XX, perfazendo inúmeras edições. O estudo analisa a trajetória e a contribuição da educadora, destacando as principais ideias, pelo espírito prático-experimental, que prenuncia a escola ativa. (shrink)