Reviewing this collection nearly a year after the deposition of Donald Trump by Joe Biden, one is prompted to delve through memories of a presidency so flagrantly outrageous that it is hard to comprehend that some of the events that took place under it were real. By the final months of Trump's tenure, the coronavirus had brought the United States to its knees, with a death rate then unparalleled anywhere else in the world. Meanwhile, the wave of Black Lives Matter (...) protests, sparked by the brutal killing of George Floyd by Minnesota police, were met with violent military force. The US Army was deployed in cities seen as protest hotbeds, such as Portland, Oregon, and teargas was used to dispel peaceful protesters... (shrink)

Judie Newman's Utopia and Terror in Contemporary American Fiction offers an illuminating analysis of the ways in which twenty-first-century U.S. writing has begun to turn its back on what Kathryn Hume has called the "Aggressive Fictions" by prominent postmodern writers in the final decades of the twentieth century: texts designed to "repel" their readers by the likes of William Burroughs, Philip Roth, Katherine Dunn, and Bret Easton Ellis that Hume identifies in various ways with "the politics of political despair". In (...) contrast, Newman traces a more recent trend toward emotional immersion, or a focus on narratives that actively draw the reader in. In this way, her book complements work on the topics of... (shrink)

Essays on Philosophy and Economic Methodology By Daniel M. Hausman Cambridge University Press, 1992. Pp. 259. ISBN 0?521?41740?6. £35.00. Le Fondement de la morale: Essai d'éthiquephilosophique By André Léonard Cerf, 1991. Pp. 381. ISBN not available. FF240. The Philosophy of Time Edited By Robin Le Poidevin and Murray MacBeath Oxford University Press, 1993. Pp. 230. ISBN 0?19?823998?X. £27.50. The Ethics and Politics of Human Experimentation By Paul M. McNeill Cambridge University Press, 1993. Pp. 315. ISBN 0?521?41627?2. £35.00. Modern Conditions, (...) Postmodern Controversies By Barry Smart Routledge, 1991. Pp. 241. ISBN 0?415?06952. £10.99. Religion in Relation. Method, Application and Moral Location By Ivan Strenski Macmillan, 1993. Pp. ix + 257. ISBN 0?333?53469?7. £45.00. Robert Nozick: Property, Justice and the Minimal State By Jonathan Wolff Polity Press, 1991. Pp. ix + 168. ISBN 0?7456?0603?2. £8.95 pbk. (shrink)

Examines the history and the consequences of living in the contemporary culture of forgetfulness.

Ned O'Gorman's Politics for Everybody is, at its core, a defense of politics for our polarized times. In an accessible and impassioned style, O'Gorman argues for a political middle ground, which is not aligned with any particular party or ideology, but which embraces the worth, value, and importance of politics itself. Inspired by Hannah Arendt, O'Gorman shows how political thinking is rooted in common sense and everyday experiences, and is rooted in all of us, even and especially (...) when politics is the last thing we want to talk about. Resisting the deadening of political experience by the bombast of contemporary media, the impoverishment of public discourse, and the low-minded violence of smear campaigns, O'Gorman calls for a purer, simpler relation to politics, one that does justice to the virtues of open, honest exchange, which can be critical without being hateful. Politics for Everybody is, in short, a defense of the dignity of politics in the age of its infamy, and a plea for the notion that to give politics a thinking chance, we must take it more seriously, not write it off. (shrink)

The concept of economic rent is among the oldest in political economy. This reflects the fact that economies have always included parties whose income appears more parasitic than productive. The concept of rent-seeking refers to the efforts of parties seeking to secure such income by way of gaining influence over economic regulation or otherwise gaining favors from government. In spite of its intuitiveness, however, it has proven difficult to precisely distinguish rent from other categories of income. This chapter seeks to (...) acquaint readers with this problem. The privatization of incarceration is then supplied as an important case study in current rent-seeking behavior. (shrink)

Boccalini’s Ragguagli di Parnasso (1612) provides us with a satirically inflected view of how Tacitean quotation was used throughout the sixteenth century as a medium of political knowledge. A detailed analysis of some Tacitean scenes in Ragguagli will help us to elicit some of the issues underlying the turn to Tacitus in the intellectual climate of the period: the search for truth in a new era of moral relativism; debates about the applicability of ancient maxims to contemporary realities; and the (...) connection between externally acquired techniques and internalized wisdom. In both Ragguagli and Comentarii Tacitus’ characterization of the emperor Galba becomes emblematic of the gulf that can open up between theoretical knowledge and practical understanding. When the same model is used to measure Tacitus’ own unsuccessful tenure of power over Lesbos in Ragguagli, Boccalini presents a case study of how ‘properly’ to make use of Tacitean political insight. (shrink)

This volume of essays by internationally prominent scholars interprets the full range of Heidegger's thought and major critical interpretations of it. It explores such central themes as hermeneutics, facticity and Ereignis, conscience in Being and Time, freedom in the writings of his period of transition from fundamental ontology, and his mature criticisms of metaphysics and ontotheology. The volume also examines Heidegger's interpretations of other authors, the philosophers Aristotle, Kant and Nietzsche and the poets Rilke, Trakl and George. A final group (...) of essays interprets the critical reception of Heidegger's thought, both in the analytic tradition (Ryle, Carnap, Rorty and Dreyfus) and in France (Derrida and Lv̌inas). This rich and wide-ranging collection will appeal to all who are interested in the themes, the development and the context of Heidegger's philosophical thought. (shrink)

This major study of Heidegger is the first to examine in detail the concept of existential truth that he developed in the 1920s. Daniel O. Dahlstrom critically examines the genesis, nature and validity of Heidegger's radical attempt to rethink truth as the disclosure of time, a disclosure allegedly more basic than truths formulated in scientific judgements. The book has several distinctive and innovative features. First, it is the only study that attempts to understand the logical dimension of Heidegger's thought (...) in its historical context. Second, no other book-length treatment explores the breadth and depth of Heidegger's confrontation with Husserl, his erstwhile mentor. Third, the book demonstrates that Heidegger's deconstruction of Western thinking occurs on three interconnected fronts: truth, being and time. Dealing with a crucial aspect of the philosophy of one of the great thinkers of the twentieth century, this book will be important to all scholars and students of Heidegger, whether in philosophy, theology or literary studies. (shrink)

Norms have a strong influence on human social interactions, but the emotions and actions associated with norm-breaking events have not been systematically studied. We asked subjects to imagine themselves in a conflict situation and then to report how they would feel, how they would act, and how they would imagine the feelings and actions of their opponent. By altering the fictional scenario that they were asked to imagine (weak vs. strong norm) and the perspective of the subject (norm-breaker vs. the (...) one whose norm has been violated), the emotions and actions associated with norm-breaking events could be examined. We tested the following hypotheses: (1) norms create emotional asymmetries that resolve conflicts in otherwise symmetrical contest situations; (2) sex differences exist in response to norm-breaking events, with males more prone to violence than females; (3) individual differences exist in response to norm-breaking events, along the lines predicted by theoretical models; and (4) emotions and actions attributed to one’s opponent are distorted in ways that can be interpreted as adaptive for the believer. In addition to these basic hypotheses, we address more subtle issues concerning the particular emotions provoked by norm-breaking events, the degree to which emotional response is fine-tuned to the situation, and the degree to which emotional response correlates with anticipated behavioral response. We discuss the relevance of our study to the general study of emotions and the use of fictional scenarios as a research method in addition to the study of norms from an evolutionary perspective. (shrink)

In 1929, after rejecting the suggestion that contemporary Christians may be expected to feel "threatened" by Kierkegaard's criticisms, the Protestant theologian Gerhardt Kuhlmann remarks.

Abstract Kaldor, one of the leading figures of the post?war ?Cambridge School?, has produced a large volume of methodological writings since the mid?1960s, which we will argue represents one of the major critiques of orthodox equilibrium economic theory produced this century. While Kaldor's position represents a fundamental and radical rejection of the methodological basis of equilibrium economics, he did not provide a systematically formulated alternative methodology for economics. Recent attempts at providing such a reconstruction has argued that scientific realism provides (...) the most convincing philosophical interpretation of Kaldor's methodological contributions. In this paper we will argue that van Fraassen's constructive empiricism represent a more compelling alternative methodological framework to realism for systematizing Kaldor's important contributions. In particular it will be argued that this constructive empiricist reading of Kaldor has the capacity to critically undermine the methodological basis of orthodox equilibrium economics. In addition we explore the potential of this alternative framework to provide a novel and challenging reconstruction of economic methodology. (shrink)

Despite the importance that Heidegger assigns to affectivity structurally in Being and Time, accounts of the relevant sorts of affectivity are frequently and, in some cases, perhaps even egregiously missing from existential analyses that form the centerpiece of the work. The aim of this chapter is to demonstrate as much. After recounting the considerable insights of Heidegger’s general account of disposedness and affectivity and the fundamental status he assigns to them, the focus of the chapter turns to the secondary status (...) often accorded them in the first half of Being and Time and the seemingly crucial absence of an adequate account of the affective dimension of authentic existence, in the second half of the work. After making the argument that, according to Heidegger’s own criterion, the adequate rootedness of the existential analysis demands a more robust account of the affective character of existing authentically, the chapter concludes with an open question about the mood of undertaking the existential analysis itself. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Aristotle’s Phantasia in the Rhetoric:Lexis, Appearance, and the Epideictic Function of DiscourseNed O’GormanIntroductionThe well-known opening line of Aristotle's Rhetoric, where he defines rhetoric as a "counterpart" (antistrophos) to dialectic, has spurred many conversations on Aristotelian rhetoric and motivated the widespread interpretation of Aristotle's theory of civic discourse as heavily rationalistic. This study starts from a statement in the Rhetoric less discussed, yet still important, that suggests that a visual (...) aspect inheres in Aristotle's theory of rhetoric. Near the beginning of book 3, which deals with lexis (style, sometimes subsuming delivery1 ), Aristotle conjoins lexis and phantasia with the copula "is" (eimi): "The subject of expression [lexeôs], however, has some small necessary place in all teaching; for to speak in one way rather than another does make some difference in regard to clarity, though not a great difference; but all these things are forms of outward show [phantasia] and intended to affect the audience" (1404a).2 Whereas scholars exploring the relationship between rhetoric and dialectic have compared and contrasted the Rhetoric and the Topics, I explore rhetoric's relationship with phantasia by reading the Rhetoric alongside De Anima. De Anima is Aristotle's seminal account of the senses and their relationship to psychê (often translated "soul"). It addresses topics intimately connected to rhetoric: perception, cognition, deliberation, visualization, imagination, and the image. Phantasia is integral to each of these psychic processes and to Aristotle's understanding of the function of appearance in human experience. Hence, itis a lens suitable for exploring the relationship between Aristotle's conception of civic discourse and his notions of sight and appearances as they relate to perception, interpretation, deliberation, and judgment. I find in Aristotle's phantasia a tie between his art of rhetoric and his psychology and phenomenology (anachronistic though these terms are). Aristotle's psychological works, as Richard McKeon points out, are foundational to Aristotle's philosophy, and thus to his Rhetoric. [End Page 16] "Psychological inquiries occupy an extremely important position in the philosophy of Aristotle, for the conception of the psychê lays the foundation for the continuity of functions in nature" (1947, 142). De Anima, especially, articulates the psychological and phenomenological conceptions often tacitly at work in the Rhetoric.The importance of phantasia for the trajectory of ancient rhetorical and aesthetic theory is seen in the parallels between the visual arts, rhetoric, and poetics in Greek and Roman thought.3 As David Freedberg states (perhaps, slightly overstates), parallels between painting and poetry are "to be found everywhere in classical literature" (1989, 50). With respect to such visual-verbal parallels in Aristotle, D. Thomas Benediktson's reading of Aristotle's psychological, poetic, and rhetorical works concludes that phantasia ties together the visual and the literary. "[Aristotle's passages on phantasia] do help to see why Aristotle took for granted the similarity, almost the identity, of literature and the visual arts. Both types of art are imagistic; they present to the viewer either an image, as in visual art, or as in literature, a set of moving images that the soul then uses as raw data (phantasia) to enable thought to occur" (2000, 170). Phantasia developed a legacy in Hellenistic aesthetics, where it came to designate suprarealism in painting, moving art "beyond imitation" (Fowler 1989, 180–81). In later Greco-Roman works, phantasia was used to designate vivid imagery in written and oral discourse, imagery that could create sights and scenes in the minds of audience members. As Quintilian noted in his discussion of forensic rhetoric, in Latin phantasiai were termed visiones. Here, phantasiabecame a mode of displacing narrative in rhetorical discourse:There are certain experiences which the Greeks call phantasiai, and the Romans visions [visiones], whereby things absent are presented to our imagination with such extreme vividness that they seem actually to be before our very eyes.... From such impressions arises that enargeia which Cicero calls illumination [illustration] and actuality [evidential], which makes us seem not so much to narrate [dicere] as to exhibit [ostendere] the actual scene.(Institutio Oratoria 4.2.29, 32)Quintilian's invocations of phantasia and enargeia can be traced to Aristotle's discussion of rhetorical style in book... (shrink)

Economic methodology has been dominated by developments in the philosophy of science. This book's central thesis is that a great deal can be gained by refocusing attention on developments in the philosophy of mathematics, in particular those that took place over the course of the twentieth century. In this book the authors argue that a close examination of the major developments in the philosophy of mathematics both deepens and enriches our understanding of the formalisation of economics, while also offering novel (...) methods of critically evaluating the strengths and limitations of formalism in economics. This book represents an innovative attempt to more fully understand the complexity of the interaction between developments in the philosophy of mathematics and the process of formalisation in economics. (shrink)

The process of constructing a social reality where “difference” becomes a social asset rather than a monster that threatens peace and progress must commence with a phenomenological understanding of social interactions within and among human societies. In my opinion, Hegel, more than any other thinker, has constructed a phenomenological framework that adequately captures and represents the nature of group interactions within human societies. This paper explores the Hegelian phenomenon of social identity, and, especially, characterizes the interactions between and among various (...) social identities. It is a modest effort to contribute theoretically to the available discourse on the management of “difference” in multi-ethnic societies. (shrink)

In North America, across the political spectrum, we have a strong tendency to reduce religion to nothing more than a tool to promote our own socio-political views. This is a natural consequence of our hyper-polarized culture and our impoverished view of “religion.” It is also, however, a problem—particularly for those inspired by the call to renewal through an integration of the quest for social justice and the pursuit of the spiritual life. By focusing on the value of participating in religious (...) liturgy, I show how a renewed respect for religion can help the proponents of social justice fulfil some of the foundational desires of the original movement and, thereby, to bring to fruition some of its dormant promise. This includes, in particular, the desire for social harmony and the desire to pay greater attention to our concrete reality. (shrink)

This chapter contains sections titled: Nothing and Negativity from a Logical Point of View Hegel's Conceptions of Nothing and Negativity Heidegger's Criticism Conclusion.

: Whereas research on Moses Mendelssohn’s Morning Hours has largely focused on the proofs for the existence of God and the elaboration of a purified pantheism in the Second Part of the text, scholars have paid far less attention to the First Part where Mendelssohn details his mature epistemology and conceptions of truth. In an attempt to contribute to remedying this situation, the present article critically examines his account, in the First Part, of different types of truth, different types of (...) knowledge, and the case against idealism. The examination stresses potential but overlooked strengths of his account, questions of ambiguity if not inconsistency in his concepts of existence and substance, and the potential import of these questions for the role he assigns to common sense. (shrink)

A concise and readable account of Burke's political philosophy.

A concise and accessible dictionary of the key terms used in Heidegger's philosophy, his major works and philosophical influences.

Another possible source of this neglect in the United States is the work of Mark Okrent. In Heidegger's Pragmatism Okrent does, indeed, take seriously the importance of the account of temporality for the project of Sein und Zeit, as originally conceived by Heidegger. However, like Dreyfus, Okrent is so taken by the pragmatic character of the analyses in Division I that he ignores Heidegger's analysis of authentic existence and thereby any bearing that this analysis might have on the account of (...) temporality; in addition, he eschews Heidegger's extensive talk of "'ecstases' of temporality and their 'horizonal schemata'" as inappropriate, picture-thinking holdovers from Husserl. Perhaps even more significant for contemporary assessments of Heidegger's account of temporality as the meaning of 'to be' is Okrent's contention that the account is basically aporetic. Okrent fails to find in Sein und Zeit "the conceptual resources" for distinguishing between "'presence' in the sense of presentability and presence as the ground of presentability." As a result, he concludes, Heidegger's argument is transcendental and thus verificationist, implying a kind of metaphysical pragmatism, ultimately distasteful to Heidegger and a prime source of the Kehre. (shrink)

Kinship and friendship are key human relationships. Increasingly, data suggest that people are not less altruistic toward friends than close kin. Some accounts suggest that psychologically we do not distinguish between them; countering this is evidence that kinship provides a unique explanatory factor. Using the Implicit Association Test, we examined how people implicitly think about close friends versus close kin in three contexts. In Experiment 1, we examined generic attitudinal dispositions toward friends and family. In Experiment 2, attitude similarity as (...) a marker of family and friends was examined, and in Experiments 3 and 4, strength of in-group membership for family and friends was examined. Findings show that differences exist in implicit cognitive associations toward family and friends. There is some evidence that people hold more positive general dispositions toward friends, associate attitude similarity more with friends, consider family as more representative of the in-group than friends, but see friends as more in-group than distant kin. (shrink)

Hegel’s account of conscience at the conclusion to the chapter on morality in the Philosophy of Right has had more than its share of detractors. Theunissen tries to explain why the account is “so meager,” Findlay deems it “thoroughly scandalous,” and Tugendhat goes so far as to label it the pinnacle of a “no longer merely conceptual, but rather moral perversion.” Even commentators committed to rescuing Hegel’s discussion of conscience from such extreme reproaches agree that it is “one-sided” and “problematic.” (...) The source of this widespread conclusion about Hegel’s political incorrectness is not difficult to discern. In the wake of the nationalistic excesses and horrors of the last two centuries, there is an understandable suspicion about the motivations underlying claims that “the state cannot recognize conscience in its distinctive. form, that is, as subjective knowing”. When Hegel declares that the “formal subjectivity” of conscience, as the final achievement of morality, is “on the verge of turning into something evil”, he seems clearly out of step with the reigning liberal political traditions, traditions that regard the individual’s freedom to abide by his or her conscience as both an unassailable right and an inherent good. (shrink)

This volume identifies and develops how philosophy of mind and phenomenology interact in both conceptual and empirically-informed ways. The objective is to demonstrate that phenomenology, as the first-personal study of the contents and structures of our mentality, can provide us with insights into the understanding of the mind and can complement strictly analytical or empirically informed approaches to the study of the mind. Insofar as phenomenology, as the study or science of phenomena, allows the mind to appear, this collection shows (...) how the mind can reappear through a constructive dialogue between different ways—phenomenological, analytical, and empirical—of understanding mentality. (shrink)

BackgroundThe rigor and integrity of the published research in nutrition studies has come into serious question in recent years. Concerns focus on the use of flexible data analysis practices and selective reporting and the failure of peer review journals to identify and correct these practices. In response, it has been proposed that journals employ editorial procedures designed to improve the transparency of published research.ObjectiveThe present study examines the adoption of editorial procedures designed to improve the reporting of empirical studies in (...) the field of nutrition and dietetics research.DesignThe instructions for authors of 43 journals included in Quartiles 1 and 2 of the Clarivate Analytics’ 2018 Journal Citation Report category Nutrition and Dietetics were reviewed. For journals that published original research, conflict of interest disclosure, recommendation of reporting guidelines, registration of clinical trials, registration of other types of studies, encouraging data sharing, and use of the Registered Reports were assessed. For journals that only published reviews, all of the procedures except clinical trial registration were assessed.ResultsThirty-three journals published original research and 10 published only reviews. Conflict of interest disclosure was required by all 33 original research journals. Use of guidelines, trial registration and encouragement of data sharing were mentioned by 30, 27 and 25 journals, respectively. Registration of other studies was required by eight and none offered Registered Reports as a publication option at the time of the review. All 10 review journals required conflict of interest disclosure, four recommended data sharing and three the use of guidelines. None mentioned the other two procedures.ConclusionsWhile nutrition journals have adopted a number of procedures designed to improve the reporting of research findings, their limited effects likely result from the mechanisms through which they influence analytic flexibility and selective reporting and the extent to which they are properly implemented and enforced by journals. (shrink)

To criticize a philosopher’s views properly a primary requirement is an accurate understanding of the questions he raises, the problems he acknowledges, and the procedures he follows. In the following study I attempt to identify the specific question of truth which Hegel addresses, the basis of the sort of skepticism posing a serious threat to its resolution, and finally a strategy he adopts. The specific question of truth for Hegel is a question of metaphysical truth or, in the Cartesian terms (...) which Hegel willingly employed, the question of the objectivity of thoughts. The sort of skepticism he has in mind is one which, based on certain purported conditions of human knowing, rejects the possibility of metaphysical truth. While Hegel’s strategy is to analyze those various conditions in an encyclopedic fashion, my concern in this paper is his analysis of the logical conditions of human knowing. (shrink)

This chapter contains sections titled: The First Phase: Fichte's “Metaphysics of Dasein” and Its Systemic Betrayal The Second Phase: Onto‐theo‐ego‐logy and the Question of Infinity at a “Crossroads” with Hegel The Third Phase: Schelling on the Basic Distinction, the Primal Being of the Will, and the Existence of Evil The Fourth Phase: Hegel's Completion of Western Philosophy and “Getting over” Metaphysics by Thinking Its Forgotten Ground.

To criticize a philosopher’s views properly a primary requirement is an accurate understanding of the questions he raises, the problems he acknowledges, and the procedures he follows. In the following study I attempt to identify the specific question of truth which Hegel addresses, the basis of the sort of skepticism posing a serious threat to its resolution, and finally a strategy he adopts. The specific question of truth for Hegel is a question of metaphysical truth or, in the Cartesian terms (...) which Hegel willingly employed, the question of the objectivity of thoughts. The sort of skepticism he has in mind is one which, based on certain purported conditions of human knowing, rejects the possibility of metaphysical truth. While Hegel’s strategy is to analyze those various conditions in an encyclopedic fashion, my concern in this paper is his analysis of the logical conditions of human knowing. (shrink)

Over a hundred scholars from as far away as Tokyo, New York, and Buenos Aires, participated in the twentieth congress of the Internationale Hegel-Gesellschaft held in Debrecen and Budapest, Hungary, from August 24 to August 28, 1994, on the theme: Vernunft in der Geschichte? Among those addressing the Debrecen portion of the congress were Agnes Heller, Manfred Riedel, Shlomo Avineri, Walter Jaeschke, and Ludwig Siep. Howard Kainz of Marquette University also gave a well received paper in Debrecen on “Hegel’s Philosophy (...) of History and Providence.”. (shrink)

This chapter contains section titled: Evidence, Idealism, and Common Sense The Aesthetics of “Mixed Feelings” Socrates and Rational Psychology in Mendelssohn's Phaedo Religious Tolerance and a Philosophy of Judaism “Refined Spinozism,” the Pantheism Controversy, and Morning Hours The Only Possible Bases of Natural Theology.