6 - Human Cockfighting in the Squared Circle -- 7 - Perfect Praxis in Aikido -- Section III - Reflexivity, Self, and Other -- 8 - Tension, Reflection, and Agency in the Life of a Hausa Grain Trader -- 9 - Reflexivity in Intersubjective and Intercultural Borderlinking -- Section IV - Reflexivity, Democracy, and Government -- 10 - The Latent Effects of the Distribution of Political Reflexivity in Contemporary Democracies -- Postscript - Reflexivity and Social Science -- Index.

(2010). The Theatrical Satanism of Self-Awareness Itself. Angelaki: Vol. 15, shadows of cruelty sadism, masochism and the philosophical muse – part two, pp. 29-43.

The editors of the Thinking the Political series state its mission as follows: “to present the work of the major Continental thinkers of our time, and the political debates their work has generated, to a wider audience in philosophy and in political, social, and cultural theory.” The task set for Espen Hammer in this latest serial release was: expound the thought of Adorno in its relation to “the leading ideologies of the modern world,” its capacity for allowing us to think (...) the political “anew,” and its stance on the “political responsibilities of philosophy.” For reasons philosophical and otherwise, this is not something for the faint of heart or mind, and though Hammer will not satisfy every reader he certainly will have pleased his editors. (shrink)

Given the history between us, it appears that any serious interpretation of Plato’s philosophy must now be prepared to answer questions such as: Which characters speak for Plato? When are their words really his? Did Plato’s philosophy develop as he grew older in years? And, of course, Why did Plato write dialogues? If one perseveres long enough, a question that has caused many lengthy and passionate responses cannot be avoided: Was Plato a Platonist? It seems as if all interpretations of (...) his dialogues offer answers to these questions, even when that answering is attempted through a demonstration of the absurdity of a question. Any rendering of what Plato meant to say, or do, will necessarily proceed according to certain principles by which one deciphers his voice from the cacophony found in the dialogues, none of which were named after their “author.” Aware of this situation, when “philosophers” claim to know what Plato thought or taught, we can ask them such questions in order to expose the assumptions brought to their readings. This is precisely what Drew Hyland does in his latest book. (shrink)