Margaret Whitford's study provides the ideal introduction to Irigaray's thought, offering a sustained interpretation of her whole corpus, including previously untranslated French texts. Whitford suggests that Irigaray's work should be seen as "philosophy in the feminine," actively opposing the complicity of philosophy with other social practices which exclude or marginalize women.

For those open to the possibility that philosophical thought can improve life, David Hume's Essays: Moral, Political, and Literary have something to say. In the first comprehensive study of the Essays, Margaret Watkins engages closely with these neglected texts and shows how they provide important insights into Hume's perspective on the breadth and depth of human life, arguing that the Essays reveal his continued commitment to philosophy as a discipline that can promote both social and individual progress. Addressing topics (...) such as politics, war, slavery, the priesthood, the development of industry, aesthetics, emotional disorders, egoism, friendship, sexuality, gender relations, and the nature of philosophy itself, the volume examines Hume's purposes and aims against the backdrop of the eighteenth century society in which he lived. It will be of interest to scholars of modern thought in philosophy, politics, history, and economics. (shrink)

Through the use of particular pedagogies and the adoption of new modes of thinking, physical literacy promises more realistic models of physical competence and ...

Work on representing women's voices in ethics has produced a vision of moral understanding profoundly subversive of the traditional philosophical conception of moral knowledge. 1 explicate this alternative moral “epistemology,” identify how it challenges the prevailing view, and indicate some of its resources for a liberatory feminist critique of philosophical ethics.

Investigo la relación filosófica entre Avenarius y Husserl en los años del curso Problemas fundamentales de la fenomenología en relación especial con el concepto natural de mundo. Primero, expongo brevemente los temas fenomenológicos fundamentales: el concepto natural de mundo, la reducción fenomenológica y la unidad del yo. En segundo lugar, sintetizo las ideas básicas de la obra Der menschliche Weltbegriff de Avenarius. En tercer lugar, discuto la coincidencia entre Avenarius y Husserl, poniendo énfasis en la reducción primordial, y planteo las (...) críticas de Husserl a Avenarius, destacando la postura unívoca de Avenarius en contraste con la postura fenomenológica de Husserl. I study the philosophical relationship between Avenarius and Husserl during the years where the later held the lectures The Basic Problems of Phenomenology, taking especially into account the natural concept of the world. First, I expound briefly the basic phenomenological topics of the lectures: the natural concept of the world, the phenomenological reduction and the ego's unity. Second, I tackle the basic ideas of Avenarius' Der menschliche Weltbegriff . Third, I discuss the coincidence between Avenarius and Husserl, paying special attention to the primordial reduction, and also the objections that Husserl made to Avenarius, making a contrast between Avenarius' univocal approach to being and Husserl's phenomenological account. (shrink)

This article argues that Hume's brief essay, "Of the Delicacy of Taste and Passion," offers resources for three claims: (1) Delicate taste correlates with self-sufficiency and thus with a particularly Humean form of Magnanimity -- greatness of mind; (2) Delicate taste improves the capacity for profound friendships, characterized by mutual admiration and true compassion; and (3) magnanimity and compassion are thus not necessarily in tension with one another and may even proceed from and support harmony of character. These claims, in (...) turn, provide reasons to take seriously Hume's view that moral character depends, in part, on aesthetic character. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Testimony of Sense: Empiricism and the Essay from Hume to Hazlitt by Tim MilnesMargaret WatkinsTim Milnes. The Testimony of Sense: Empiricism and the Essay from Hume to Hazlitt. Oxford: Oxford University Press, 2019. Pp. viii + 278. Hardback. ISBN: 9780198812739. $91.00.In his brief autobiography, “My Own Life,” Hume reports that “almost all [his] life has been spent in literary pursuits and occupations” (E-MOL: xxxi). This is one (...) of at least ten places in this brief work in which he associates himself with “letters” or “literature”—as compared to at most four associations with philosophy. The moral to be inferred is not that Hume considered himself not to be a philosopher. Rather, he conceived of philosophy as a kind of literature. The Treatise was itself a “literary attempt.” Indeed, opposition between the “literary” and “philosophical” aspects of a text would have been foreign to Hume and his contemporaries—a notion for a later age, despite his occasional loose distinction between the relevant genres, as in his list of writings “historical, philosophical, or literary” in “My Own Life” (E-MOL: xxxvi).Yet despite Hume’s own understanding of the continuity between philosophy and literature, broadly conceived, it is still common for contemporary philosophers to ignore literary questions in their examination of Hume’s work, or to presume that one can easily distinguish the “philosophical” parts from the “literary” ones. Tim Milnes’s The Testimony of Sense is therefore a welcome addition to the Hume literature (pun intended). With a particular focus on the essay—a genre of great importance to Hume—Milnes contributes to the small set of engagements with Hume from the disciplinary perspective of English literature. With training in both philosophy and literature, as well as established expertise on Romanticism and its own essays, Milnes is well-qualified for the task. The Testimony of Sense includes sustained engagement with Hume’s contemporaries and successors, but for the purposes of this review, I engage the book primarily as a Hume scholar for Hume scholars.Milnes’s story plays out in three acts. The first establishes the need for public trust created by a skeptical crisis, itself a product of Hume’s criticism of the epistemic program of thinkers in the Cartesian and Lockean traditions. The second explains how the essays of the long eighteenth century constitute a response to that need in various ways. The third reveals in detail how the Romantic essayists, particularly William Hazlitt and Charles Lamb, both respond to and deviate from the “neoclassical” essayists, typified by Hume and Samuel Johnson.The first chapter, “Self and Intersubjectivity,” lays the groundwork by articulating how Hume, Adam Smith, Thomas Reid, and Dugald Stewart identify the need for what we now call intersubjectivity. Milnes describes the common thread as a kind of “natural transcendentalism.” In what sense are these thinkers properly understood as [End Page 175] transcendentalists? The central idea seems to be that all posit things other than reason as “conditions of meaningful thought” (72). For Hume, it is the social, linguistic experience of a community of virtuous judges. The intricate relations between self and other essential to such a community get “internalized within the specular drama of the impartial spectator” (72) in Smith’s writing, which itself takes part in the drama through his “halting, qualified syntax” that mimics “everyday speech” (44). Reid posits a “prescience” of trust, which grounds our reliance on both human testimony and the uniformity of nature, itself undergirded by the design of a benevolent God. Stewart, who posits axiomatic truths that help constitute the “stamina of intellect,” goes furthest, actually calling these truths transcendental (55). This chapter also puts these eighteenth-century thinkers in conversation with twentieth-century theorists, including Habermas, Davidson, and Rorty.Chapter 2, “The Subject of Trust,” deepens the analysis by situating these “natural transcendentalisms” in the broader enlightenment context. In contrast to Descartes, Bacon, and Locke, who were suspicious of our reliance on the opinions of others, the eighteenth-century thinkers understand trust as prior to reason in various ways—though not prior to solidarity. The particulars in each case depend on their responses to skepticism and their accounts of the relation between... (shrink)

The authors in this edited volume reflect on their experiences with culturally relevant pedagogy-as students, as teachers, as researchers-and how these experiences were often at odds with their backgrounds and/or expectations.

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Ideas 63.3 (2002) 447-464 [Access article in PDF] Virtue, Reason, and Cultural Exchange: Leibniz's Praise of Chinese Morality Franklin Perkins I should regard myself very proud, very pleased and highly rewarded to be able to render Your Majesty any service in a work so worthy and pleasing to God; for I am not one of those impassioned patriots of one country alone, but (...) I work for the well-being of the whole of mankind, for I consider heaven as my country and cultivated men as my compatriots. —Leibniz (to Peter the Great), 1716 1 Diversity and Harmony Leibniz worked tirelessly to promote tolerance, peace, and the exchange of ideas, perhaps most in his attempts to bridge religious factions in Europe, but also in his receptiveness to the past and his attitude toward other cultures. This accommodation of differences is rooted in the belief that the most perfect possible world maximizes both diversity and harmony. In a time of rapid globalization, as the imperative to maximize diversity and harmony grows, I believe it is worthwhile to turn our attention to Leibniz's philosophy, particularly as it is expressed in his writings on China. The ground of Leibniz's openness toward other cultures is different from the ground to which we are accustomed. Multiculturalism is usually grounded in skepticism. We should accept and tolerate others because we can never be certain that our own beliefs are correct. The ground of Leibniz's tolerance leads in the opposite direction—we should [End Page 447] accept others not because no one knows the truth but because everyone knows something of the truth. 2The well-known metaphor of monads as perspectives on a city illustrates this approach. Leibniz writes, "Indeed, all individual substances are differentexpressions of the same universe and different expressions of the same universal cause, namely God. But the expressions vary in perfection, just as different representations or drawings of the same town from different points of view do." 3 The metaphor of different monads as different perspectives on a town captures what is needed for cultural exchange. What each of us "sees" is not wrong but partial or perspectival. Because our view is limited, we must learn from others whose views have different limitations, and we must be careful not to force our perspective on others. At the same time, each perspective is grounded in truth, which is what Leibniz intends when he says that each monad expresses the same universe. That is said to express a thing in which there are relations [habitudines] which correspond to the relations of the thing expressed. But there are various kinds of expression.... What is common to all these expressions is that we can pass from a consideration of the relations in the expression to a knowledge of the corresponding properties of the thing expressed. Hence, it is clearly not necessary for that which expresses to be similar to the thing expressed, if only a certain analogy is maintained between the relations. 4Leibniz gives many examples. An idea expresses its object. The perception of a monad expresses the universe, and the understanding of a mind expresses the understanding of God. Every effect expresses its cause. The senses and secondary qualities express their objects, as well as the body and its organs. Definitions express the essence of what they define. Paintings express the cities they represent. What do such dissimilar relationships have in common? The two things need not be similar but their conditions must be analogous. In the New Essays Leibniz writes that the resemblance is a relation of order, as an ellipse resembles the circle whose projection it is, "there is a certain precise and natural relationship between what is projected and the projection which is [End Page 448] made from it, with each point on the one corresponding through a certain relation with a point on the other." 5 In the Theodicy Leibniz says that the representation has a natural relationship to what is represented. If this representation is imperfect, then it... (shrink)

Drawing on the work of a wide range of thinkers, the authors offer a program for organizing and leading human activity in all types of organizations, based a ...

Abstract:The examination of racist, normalized ideology within American education is not new. Theoretical and practical conceptions of social justice in education have attempted to attend to educational inequality. Oftentimes, these attempts have reinstated the status quo because they were framed within the same Eurocentric paradigm. To address this, Django Paris proposed culturally sustaining pedagogy as a means of empowering minoritized students by sustaining the cultural competence of their communities and dismantling coloniality within educational practices. He, Michael Domínguez, and others argue (...) that epistemic expansion is imperative for equitizing educational spaces and closing the ontological distance between teachers and students. Drawing from their work as well as scholarship from the fields of educational policy, urban education, Afrocentrism, and Indigenous studies, this paper seeks to expand the discussion about culturally relevant and responsive music education to account for students’ musical epistemologies and the ways in which “epistemic travel” might inform normalized musical practices. (shrink)

Many people see high income as the primary motivation of today's American physicians. But in Dr. Pont offers a provocative new idea: that preserving professional autonomy has been a far more powerful motivation through this century.

The shared values, beliefs, and behaviors by which people interpret life events are what we call culture. More than medical science, culture determines how people react to illness and death. Science may determine which drug or surgery best treats the disease, but culture often determines how the health professional best treats a patient with the disease. Culture influences when the patient believes he is ill, which treatments he accepts, and which results he prefers. Because culture surely affects illness outcomes, health (...) professionals must not ignore it. (shrink)

Moral epistemology investigates sources and patterns of moral understanding. Its questions include: To what extent does morality consist in or depend on knowledge, and of what kind(s)? What makes possible moral knowledge, and how is such knowledge grounded or justified? What is the relation between philosophical claims about morality and the moral understanding any of us has, that is, what has ethics – the philosophical representation of morality – to do with morality itself? Feminist moral epistemology asks how social divisions (...) of labor, opportunity, power, and recognition which reproduce gender and other hierarchies affect both the ways these questions have in fact been answered, and the ways they might be. (shrink)

The claim that Spinoza has a conception of animal mentality and consciousness that is superior to Descartes's is criticized. It is also argued that Spinoza fails to provide a coherent way of establishing what he considers to be our morally unconstrained “rights” with regard to brutes. Despite Spinoza's claim that brutes “feel,” i.e., are capable of sentience, his view that we are nonetheless entitled to treat animals in any way convenient to us is criticized. Questions are also raised as to (...) whether Spinoza is entitled to distinguish human from bestial nature on the basis of the possession of reason. (shrink)

The book examines issues related to the way modeling and simulation enable us to reconstruct aspects of the world we are investigating. It also investigates the processes by which we extract concrete knowledge from those reconstructions and how that knowledge is legitimated.

This new essay collection by distinguished philosopher Margaret Gilbert provides a richly textured argument for the importance of joint commitment in our personal and public lives. Topics covered by this diverse range of essays range from marital love to patriotism, from promissory obligation to the unity of the European Union.

Moral Repair examines the ethics and moral psychology of responses to wrongdoing. Explaining the emotional bonds and normative expectations that keep human beings responsive to moral standards and responsible to each other, Margaret Urban Walker uses realistic examples of both personal betrayal and political violence to analyze how moral bonds are damaged by serious wrongs and what must be done to repair the damage. Focusing on victims of wrong, their right to validation, and their sense of justice, Walker presents (...) a unified and detailed philosophical account of hope, trust, resentment, forgiveness, and making amends - the emotions and practices that sustain moral relations. Moral Repair joins a multidisciplinary literature concerned with transitional and restorative justice, reparations, and restoring individual dignity and mutual trust in the wake of serious wrongs. (shrink)

How is it possible to think new thoughts? What is creativity and can science explain it? And just how did Coleridge dream up the creatures of The Ancient Mariner? When The Creative Mind: Myths and Mechanisms was first published, Margaret A. Boden's bold and provocative exploration of creativity broke new ground. Boden uses examples such as jazz improvisation, chess, story writing, physics, and the music of Mozart, together with computing models from the field of artificial intelligence to uncover the (...) nature of human creativity in the arts. The second edition of The Creative Mind has been updated to include recent developments in artificial intelligence, with a new preface, introduction and conclusion by the author. It is an essential work for anyone interested in the creativity of the human mind. (shrink)

Name der Zeitschrift: Semiotica Jahrgang: 2015 Heft: 207 Seiten: 31-64.

Businesses that produce bioscience products—gene tests and therapies, pharmaceuticals, vaccines, and medical devices—are regularly confronted with ethical issues concerning these technologies. Conflicts exist between those who support advancements in bioscience and those who fear the consequences of unfettered scientific license. As the debate surrounding bioscience grows, it will be increasingly important for business managers to consider the larger consequences of their work. This groundbreaking book follows industry research, development, and marketing of medical and bioscience products across a variety of fields, (...) including biotechnology, pharmaceuticals, and bio-agriculture. Compelling and current case studies highlight the ethical decisions business managers frequently face. With the increasing visibility and public expectation placed on businesses in this sector, managers need to understand the ethical and social issues. This book addresses that need and provides a framework for incorporating ethical analysis in business decision making. (shrink)

From 1687, the year when Newton published his Principia, to the Crystal Palace Exhibition of 1851, science gradually became central to Western thought and economic development. The book examines how, despite powerful opposition on the Continent, a Newtonian understanding gained acceptance and practical application.

This is a revised edition of Walker's well-known book in feminist ethics first published in 1997. Walker's book proposes a view of morality and an approach to ethical theory which uses the critical insights of feminism and race theory to rethink the epistemological and moral position of the ethical theorist, and how moral theory is inescapably shaped by culture and history. The main gist of her book is that morality is embodied in "practices of responsibility" that express our identities, values, (...) and connections to others in socially patterned ways. Thus ethical theory needs to be empirically informed and politically critical to avoid reiterating forms of socially entrenched bias. Responsible ethical theory should reveal and question the moral significance of social differences. The book engages with, and challenges, the work of contemporary analytic philosophers in ethics. Moral Understandings has been influential in reaching a global audience in ethics and feminist philosophy, as well as in tangential fields like nursing ethics; research ethics; disability ethics; environmental ethics, and social and political theory. This revised edition contains a new preface, a substantive postscript to Chapter 1 about "the subject of moral philosophy"; the addition of a new chapter on the importance of emotion in practices of responsibility; and the addition of an afterword, which responds to critics of the book. (shrink)

Some readers may have seen the re-runs, on BBC-TV recently, of the ‘Face to Face’ interviews done by John Freeman in the 1960s. One of these was with the singer Adam Faith, then a startlingly beautiful young man with the grace to be amazed at being chosen to be sandwiched between Martin Luther King and J. K. Galbraith. The re-runs were accompanied, where possible, with a further interview with the same person. What I found almost as startling as his lost (...) beauty was Faith's referring to himself-when-young in the third person. After watching the rerun interview, the now middle-aged man commented to Freeman, on several occasions, that ‘He said such-and-such’, ‘He told you so-and-so’, and the like. (shrink)

First published in 1998. Routledge is an imprint of Taylor & Francis, an informa company.

Margaret Canovan argues in this book that much of the published work on Arendt has been flawed by serious misunderstandings, arising from a failure to see her work in its proper context. The author shows how such misunderstanding was possible, and offers a fundamental reinterpretation, drawing on Arendt's unpublished as well as her published work, which sheds new light on most areas of her thought.

In recent years, the free market position has been gaining strength. In this book, Radin provides a nuanced response to its sweeping generalization.

One of the most distinguished living social philosophers, Margaret Gilbert develops and extends her application of plural subject theory of human sociality, first introduced in her earlier works On Social Facts and Living Together. Sociality and Responsibility presents an extended discussion of her proposal that joint commitments inherently involve obligations and rights, proposing, in effect, a new theory of obligations and rights. In addition, it demonstrates the extensive range and fruitfulness of plural subject theory by presenting accounts of social (...) rules, scientific change, political obligation, collective remorse, collective guilt, shared intention and an important class of rights and obligations. (shrink)

Margaret Moore offers a comprehensive normative theory of territory.

This book is about the methods used for unifying different scientific theories under one all-embracing theory. The process has characterized much of the history of science and is prominent in contemporary physics; the search for a 'theory of everything' involves the same attempt at unification. Margaret Morrison argues that, contrary to popular philosophical views, unification and explanation often have little to do with each other. The mechanisms that facilitate unification are not those that enable us to explain how or (...) why phenomena behave as they do. A feature of this book is an account of many case studies of theory unification in nineteenth- and twentieth-century physics and of how evolution by natural selection and Mendelian genetics were unified into what we now term evolutionary genetics. (shrink)

Margaret Gilbert presents the first full-length treatment of a central class of rights: demand-rights. To have such a right is to have the standing or authority to demand a particular action of another person. Gilbert argues that joint commitment is a ground of demand-rights, and gives joint commitment accounts of both agreements and promises.