enterprise initiated by Descartes, in that makes it into an effort to say the least one can confidentially assert rather than the most that one can usefully propose, as a way of understanding the scientifically accepted data.

This paper explores how whiteness as the transcendental norm shapes the meaning structure of Black-being-in-the-world. If home is a place, a site, a dwelling of acceptance, where one is allowed to feel safe, to relax, to let one’s guard down, then being Black in white supremacist America is anathema to being at home for Black people. Indeed, to be Black is to be a stranger, something “strange,” “scary,” “dangerous,” an “outsider.” To be Black within white America belies what it means (...) to dwell, to reside, to rest. In other words, one’s sense of racialized Black embodiment remains on guard, unsettled, hyperalert. Phenomenologically, there is a profound sense of alienation, where one’s racialized body is ostracized and shunned. On this score, I examine, within the mundane context of an elevator, how the dynamics of intersubjectivity and sociality are strained through the dynamics of the white gaze. The white gaze, among other things, functions to police the meaning of the Black body and attempts to de-subjectify Black embodiment. In this way, the only real perspective is white. Black bodies are deemed devoid of a perspective on the world as there is no subjectivity, no sense of agential meaning making. One might say that Black people, on this view, constitute an essence, a typified mode of being. Unlike the existentialist thesis where existence precedes essence, Black people are locked into an objecthood, a fungible and fixed essence. This racial and racist myth is what, for Schutz, would collapse the importance that he places on intersubjectivity and sociality. Indeed, within this paper, I delineate the threatening, necro-political dimensions of whiteness that I experienced after writing the well-known article “Dear White America.” That experience cemented, for me, and for many other readers, what it means to occupy the residence of whiteness, an abode that can take one’s life in the blink of an eye. The experience of the racialized stranger means walking a tightrope, a precarious situation where one flirts with death, where one’s body is deemed hypersexual, inferior, frightening, and monstrous. Based upon this construction, the white body is deemed the site of virtue, safety, deliverer, protector of all things white and pure. Think here of “the white man’s burden” or the idea of “white manifest destiny.” Stain, blemish, taint, and defilement are indelible markers of the stranger. And based upon the logics of racial purity, one must extinguish the “vermin,” the “criminals,” the “rapists.” While I don’t explore this within the paper, Schutz scholars will immediately recognize the genocidal implications of what would have been at stake for Schutz had he not escaped Adolf Hitler’s anti-Semitic gaze and his Anschluss of Austria. My sense is that Schutz would have understood not just the horrors of white racism but would appreciate the necessity of theorizing the need to rethink home as existentially capacious and intersubjectively vibrant. I conclude this paper by thinking through the concept of “breakdown”, delineating its spatial, phenomenological, and subjectively embodied implications. Breakdown, as I use the term, upends forms of white racialized habituation, creating possible embodied psychic space for what I term un-suturing, which involves undoing the machinations of white safety in the face of alterity, where the stranger invokes wonder and self-critique. (shrink)

The “Italian invert’s confessions” have long been known to historians of sexuality, yet this new edition lends them an authenticity never before enjoyed. The Prime Mover in the publication is Micha...

Because of Sir Alfred Ayer’s pithy language and trenchant style, this thin volume overflows with provocative insights and observations on several important issues dear to philosophers of the analytic tradition. It contains nine essays on such diverse topics as reference and identity, the causal theory of perception, the prisoner’s paradox, self-evidence and certainty, and the Vienna Circle. Ayer, from his stance as the self-styled, “Last of the Logical Positivists,” takes issue principally with Davidson, Hare, Mackie, Quine, Wittgenstein, Ryle, and (...) Kripke. (shrink)

The focus of this paper is the correspondence between George Frederick Holmes and William Gilmore Simms. These two outstanding individuals had one of the more memorable friendships and collaborations in the intellectual history of the South. Holmes was a literary journalist, critic, essayist, commentator, appraiser, analyst, moralist and reviewer whose output in these forms over a long career was prodigious. He was as an outstanding contributor to various journals and periodicals, some of which were edited by Simms and within (...) which the southern intellectual discussion was to a large measure carried on. In 1844 Holmes submitted a series of letters to Simms who at the time was the editor of the "Southern Literary Messenger." Holmes wished to use his old friend's magazine in order to excoriate his age for its devotion to magazines and periodicals and to discourse at length on how these journals have a corruptive effect on literary standards and taste. In his guise as a literary critic Holmes is writing to an editor who is a great writer in his own right in order to stress upon their readership the importance of adhering to the highest standards of the literary tradition in the face of the rise and growth of popular literature. (shrink)

The spiritual geography of Russian cosmism. General characteristics ; Recent definitions of cosmism -- Forerunners of Russian cosmism. Vasily Nazarovich Karazin (1773-1842) ; Alexander Nikolaevich Radishchev (1749-1802) ; Poets: Mikhail Vasilyevich Lomonosov, (1711-1765) and Gavriila Romanovich Derzhavin (1743-1816) ; Prince Vladimir Fedorovich Odoevsky (1803-1869) ; Aleksander Vasilyevich Sukhovo-Kobylin (1817-1903) -- The Russian philosophical context. Philosophy as a passion ; The destiny of Russia ; Thought as a call for action ; The totalitarian cast of mind -- The religious and spiritual (...) context. The kingdom of god on earth ; Hesychasm: two great Russian saints ; The Third Rome ; Pre-Christian antecedents -- The Russian esoteric context. Early searches for "deep wisdom" ; Popular magic ; Higher magic in the time of Peter the Great ; Esotericism after Peter the Great ; Theosophy and anthroposophy -- Nikolai Fedorovich Fedorov (1829-1903), the philosopher of the common task ; The one idea ; The unacknowledged prince ; The village teacher ; First disciple: Dostoevsky and Tolstoy ; The Moscow librarian ; Last years: Askhabad: the only portrait -- The "common task" ; Esoteric dimensions of the "common task" ; Fedorov's legacy: projectivism, delo, regulation -- The religious cosmists. Vladimir Sergeevich Solovyov (1853-1900) ; Sergei Nikolaevich Bulgakov (1871-1944) ; Pavel Aleksandrovich Florensky (1882-1937) ; Nikolai Aleksandrovich Berdyaev (1874-1948) -- The scientific cosmists. Konstantin Edouardovich Tsiolkovsky (1857-1935) ; Vladimir Ivanovich Vernadsky (1863-1945) ; Alexander Leonidovich Chizhevsky (1897-1964) ; Vasily Feofilovich Kuprevich (1897-1969) -- Promethean theurgy. Life-creation ; Cultural immortalism ; God-building ; Re-aiming the arrows of Eros ; Technological utopianism ; Occultism -- Fedorov's twentieth century followers. Nikolai Pavlovich Peterson (1844-1919) and Vladimir Aleksandrovich Kozhevnikov (1852-1917) ; Svyatogor and the biocosmists ; New wine and the universal task ; Alexander Konstantinovich Gorsky (1886-1943) and Nikolai Alexandrovich Setnitsky (1888-1937) ; Valerian Nikolaevich Muravyov (1885-1932) ; Vasily Nikolaevich Chekrygin (1897-1922) -- Cosmism and its offshoots today. The N.F. Fedorov museum-library ; The Tsiolkovsky museum and Chizhevsky center ; ISRICA - Institute for Scientific Research in Cosmic Anthropoecology ; Lev Nikolaevich Gumilev (1912-1992) and neo-eurasianism ; The hyperboreans ; Scientific immortalism: Igor Vishev, Danila Medvedev ; Conclusions about the Russian cosmists. (shrink)

Throughout the history of the Western world, science has possessed an extraordinary amount of authority and prestige. And while its pedestal has been jostled by numerous evolutions and revolutions, science has always managed to maintain its stronghold as the knowing enterprise that explains how the natural world works: we treat such legendary scientists as Galileo, Newton, Darwin, and Einstein with admiration and reverence because they offer profound and sustaining insight into the meaning of the universe. In The Intelligibility of Nature (...) , Peter Dear considers how science as such has evolved and how it has marshaled itself to make sense of the world. His intellectual journey begins with a crucial observation: that the enterprise of science is, and has been, directed toward two distinct but frequently conflated ends—doing and knowing. The ancient Greeks developed this distinction of value between craft on the one hand and understanding on the other, and according to Dear, that distinction has survived to shape attitudes toward science ever since. Teasing out this tension between doing and knowing during key episodes in the history of science—mechanical philosophy and Newtonian gravitation, elective affinities and the chemical revolution, enlightened natural history and taxonomy, evolutionary biology, the dynamical theory of electromagnetism, and quantum theory—Dear reveals how the two principles became formalized into a single enterprise, science, that would be carried out by a new kind of person, the scientist. Finely nuanced and elegantly conceived, The Intelligibility of Nature will be essential reading for aficionados and historians of science alike. (shrink)

> I read the two papers you sent me and found the Budapest one particularly > clear. But I have two reservations concerning your scheme. The first is > that I don?t understand why one needs collapse, and the second is that the > collapsing scheme seems so complicated. Perhaps it is best to illustrate > using an example.

"Simone Weil's bibliography": p. [181]-194. Includes index. Introduction / George Abbott White -- The jagged edge / Michele Murray -- Simone Weil's mind / Robert Coles -- The life and death of Simone Weil / J.M. Cameron -- Simone Weil, last things / Michele Murray -- Simone Weil's Iliad / Michael K. Ferber -- Notes on Simone Weil's Iliad / Joseph H. Summers -- Patriotism and The need for roots / Conor Cruise O'Brien -- Marxism-Leninism and the language of (...) Politics magazine / Staughton Lynd -- Simone Weil's work experiences / George Abbott White. (shrink)

The persistent interpretation problem for quantum mechanics may indicate an unwillingness to consider unpalatable assumptions that could open the way toward progress. With this in mind, I focus on the work of David Bohm, whose earlier work has been more influential than that of his later. As I’ll discuss, I believe two assumptions play a strong role in explaining the disparity: 1) that theories in physics must be grounded in mathematical structure and 2) that consciousness must supervene on material processes. (...) I’ll argue that the first assumption appears to lead us toward Everett’s many worlds interpretation, which suggests a red flag. I’ll also argue that the second assumption is suspect due to the persistent explanatory gap for consciousness. Later, I explore ways that Bohm’s later work holds some promise in providing a better fit with our world, both phenomenologically and empirically. Also, I’ll address the possible problem of realism. (shrink)

touch 27 Thirrdly, the straining of the eye 28 The occasions which suggest distance have in their own nature no relation to it 29 A difficult case proposed by Dr. Barrow as repugnant to all the known theories 30 This case contradicts a ...

Check out ONGsucks.com, this is not a Justpeace or Better Times page, it's from a guy who's obviously fed up with the high prices of natural gas. We are too, that's why we put a wood stove in last year. For other energy conservation tips, check out our Better Times Energy Conservation Page.

Many' people in the community including myself are concerned at the continuation of the single member electorate system for election of members to the House of Representatives, and its failure to result in proper representation of the diversity of interests in the community. A multimember electorate system, or single electorate for each State or Territory, with random rotation of names on ballot papers, is long overdue after over a century of debate over existing undemocratic practices. The Australian Constitution allows that (...) "each State shall be one electorate" in the absence of. (shrink)

Table of Contents: Preface vii Introduction: Philosophy and Operationalism 1 1. "What was Worth Knowing" in 1500 10 2. Humanism and Ancient Wisdom: How to Learn Things in the Sixteenth Century 30 3. The Scholar and the Craftsman: Paracelsus, Gilbert, Bacon 49 4. Mathematics Challenges Philosphy: Galileo, Kepler, and the Surveyors 65 5. Mechanism: Descartes Builds a Universe 80 6. Extra-Curricular Activities: New Homes for Natural Knowledge 101 7. Experiment: How to Learn Things about Nature in the Seventeenth Century 131 (...) 8. Cartesians and Newtonians 149 Conclusion: What was Worth Knowing by the Eighteenth Century 168 Notes and References 171 Documentation and Further Reading 181 Dramatis Personae 193 Glossary of Major Terms 197 Index 201. (shrink)

Greetings, and may this letter find you at peace and in prosperity! Forgive my writing to you out of the blue. Though you and I have never met, we are not strangers. We are, in a certain sense, the closest of kin. I am one of your possible futures.

L’homme occidental est hanté par le deuil d’une origine qu’il ne cesse de vouloir comprendre à travers les mythes, les fables et les religions qui en constituent le récit. Si chaque peuple a son identité, sa manière de vivre, de penser et de sentir, l’homme est-il pour autant prisonnier de sa culture, identifié à ses valeurs, aliéné à ses représentations, assigné à ses croyances? Si toutes les cultures se valent sont-elles pour autant égales?Aujourd’hui, le débat sur l’identité traduit un malaise (...) dans la culture. Il s’agit de distinguer entre le pluralisme nécessaire à toute vie démocratique et un multiculturalisme qui peut en être la limite. L’effacement des repères symboliques, le décloisonnement des cultures, le brassage des populations ont favorisé l’émergence d’une identité cosmopolite, clanique. L’homme cosmopolite est un homme sans qualité, de toutes les mémoires mais d’aucune histoire, semblable aux autres mais ne ressemblant à personne. A l’inverse, et dans le même temps, les communautarismes revendiquent une identité inaltérable qui fait du Même l’organisateur du lien social, tandis que les fondamentalismes font des Ecritures le nouveau livre de sciences naturelles et de Dieu l’immense marché mondial des fanatismes. Une identité qui prétend à l’immuabilité ne menace pas seulement le corps social mais porte atteinte à l’idée même d’humanité. (shrink)

This selection of George Berkeley's most important philosophical works contains--Essay Towards a New Theory of Vision; Principles of Human Knowledge; Three Dialogues between Hylas and Philonous; Theory of Vision Vindicated and Explained; De Motu (in translation); Philosophical Correspondence between Berkeley and Samuel Johnson, 1729-30; and Philosophical Commentaries.

It is argued that the question of whether or not one is required to be or become a strict vegetarian depends, not upon a rule or ideal that endorses vegetarianism on moral grounds, but rather upon whether one's own physical, biological nature is adapted to maintaining health and well-being on a vegetarian diet. Even if we accept the view that animals have rights, we still have no duty to make ourselves substantially worse off for the sake of other rights-holders. Moreover, (...) duties to others, such as fetuses and infants, may require one to consume meat or animal products. Seven classes of individuals who are not required to be or become vegetarians are identified and their examption is related to nutritional facts; these classes comprise most of the earth's population. The rule of vegetarianism defines a special or provisional duty rather than any general or universal rule, since its observance it based upon the biological capacities of individual humans whose genetic constitution and environment makes them suitably herbivorous. It is also argued that generalizing the vegetarian ideal as a social goal for all would be wrongful because it fails to consider the individual nutritional needs of humans at various stages of life, according to biological differences between the sexes, and because it would have the eugenic effect of limiting the adaptability of the human species. The appeal to the natural interests of omnivores will not justify any claim that humans may eat amounts of meat or animal products in excess of a reasonable safety margin since animals have rights-claims against us. (shrink)

such as to affect an election result. As I understand, this is acknowledged by the Joint Standing Committee on Electoral lvlatters, and remains the view of my Govemrnent, as supported by recent State election experiences. In the absence of such evidence, any proposal to tighten voter eligibility by insisting on validating the proof of identity of electors against driver's licence details or supplementary documentation will only operate to disenfranchise many rural and indigenous Australian electors and potentially those people in society (...) who do not have a driver's licence. More rigorous identity tests may also considerably increase the time taken for electors to submit or update.. (shrink)

Stolen Legacy by George G.M. James refutes the Euro-centric myth that the origin of Western philosophy is Greek. First published in 1954, this book was seminal in leading to a radical reappraisal of a philosophical system long thought to be of European origin. It is an essential work in the syllabus for the study of Western philosophy.

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