This paper offers an intervention in recent debates about white anti-racism by revisiting James Cone’s treatment of this topic in his early writings. In the last decade, scholars and activists have sought to reimagine the conceptual framework of white anti-racism, criticizing the dominant paradigm of “the ally” and articulating an alternative: “the accomplice.” While these critiques of white allyship accurately expose the serious deficiencies of that paradigm, the failure of white allyship is a symptom of a more fundamental crisis within (...) white anti-racism as a whole, one which the accomplice paradigm is equally unable to resolve. Cone’s early account of the relationship between black liberation and those racialized as white, which he articulates using the theological concept of conversion, offers important resources for a constructive account of conversion from whiteness as a way to imagine an ambiguous and paradoxical future for people racialized as white beyond the crisis of white anti-racism. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:An American Scholar Recalls Karl Barth’s Golden Years as a Teacher (1958–1964) by Raymond Kemp Anderson, and: The Westminster Handbook to Karl Barth ed. by Richard E. BurnettMatthew R. JantzenAn American Scholar Recalls Karl Barth’s Golden Years as a Teacher (1958–1964) Raymond Kemp Anderson lewiston, ny: edwin mellen press, 2013. 438 pp. $159.95The Westminster Handbook to Karl Barth Edited by Richard E. Burnett louisville, ky: westminster john knox (...) press, 2013. 242 pp. $35.00On April 2, 1966, Karl Barth received a letter from Peter Vogelsanger, informing him that Emil Brunner—the recipient of Barth’s thunderous “Nein!” on the subject of natural theology in 1934—was on his deathbed. Two days later, Barth responded and asked Vogelsanger to tell Brunner that “the time when I thought I should say No to him is long since past, and we all live only by the fact that a great and merciful God speaks his gracious Yes to all of us.” The irenic, compassionate, and affirming tone of this letter is typical of the “mature” Barth, whom Raymond Anderson studied under from 1958 to 1964 as a ThD student at the University of Basel. This period of doctoral study is the subject of Anderson’s interesting and eminently readable new book. Anderson enjoyably weaves together several different genres in his reflections on his experience with Barth, smoothly transitioning back and forth between personal memoir, constructive theological argument, and thoughtful interpretation of Barth’s life and writings.Structurally, the book offers a series of recollections and reflections gathered loosely around common themes rather than a tightly knit argument pursued rigorously from beginning to end. In other words, the work is a series of sketches from the artist’s notebook, as opposed to one intricate and detailed portrait focusing on a single subject. [End Page 207]In the first five chapters of the book, Anderson sketches a picture of the elderly Karl Barth who served as his “doktorvater,” drawing material from his student notes and personal memories of the years he spent with Barth in Basel. While Anderson finds continuity between the earlier and later writings of Barth, he suggests that the older Barth began to increasingly unfold the “fuller, grace-centered and human-shaped positive implications” of the earlier writings (viii). In Anderson’s experience, Barth’s early appeal to “Let God be God!” had in those later years “mellowed to an even deeper appeal to let God be himself, human as well, in the most unexpected ways” (11). This mellowing extended beyond Barth’s writing to his personality and demeanor as a teacher and theologian. The Barth whom Anderson knew was humble, understated, and compassionate, a sympathetic listener and a generous interpreter—in short, an “un-dogmatic” dogmatician (139).In the sixth chapter, Anderson shifts gears and reproduces extensive transcriptions of his own notes from several of Barth’s biweekly English-language colloquia on the topics of natural theology, the Old Testament promise, Paul Tillich, and existentialism. Anderson suggests that these notes are particularly valuable because in them one witnesses Barth explaining the bare essentials of his thinking in clear and simple English terms. This is true for large portions of the transcriptions. However, it must be said that there are also portions of these transcriptions that suffer from the lack of clarity that one might expect to find in student notes of discussions conducted in a language with which Barth was not completely comfortable. Nevertheless, these transcriptions provide previously unpublished primary source material from Barth that is worth examining.From chapter 7 until the end of the book, Anderson takes up the task of “sketching key insights and special teachings from the mature Barth that in the years since Barth’s death have shown themselves to carry special significance for our American college classroom, church school, and pulpit” (205). These include, but are not limited to, Barth’s attitude toward America, his emphasis on the priority of grace, his theology of nature (not his natural theology), and his positions on theories of religion, satisfaction theories of the atonement, election, universalism, and even the possibility of extraterrestrial life. This section also includes... (shrink)

Following Alvesson and Kärreman's influential essay on the modes and interpretation of organizational discourse, this article reports on a longitudinal study of naturally occurring interactions that took place before, during, and after a meeting between representatives of Médecins sans Frontières, a well-known humanitarian organization, and representatives of local health centers in a region of the Democratic Republic of Congo. This episode is used to exemplify the fruitfulness of adopting a view that incorporates two dimensions of discourse, that is, what Alvesson (...) and Kärreman identify as its transient and muscular nature. The longitudinal aspect of our study allows us to show what interactants accomplish in particular settings, while illustrating a crucial aspect of the trans-local dimension of their talk. As shown in this article, a given Discourse must be embodied, materialized or even incarnated in discourses, that is, tokens of text or talk, in order for it to be reproduced, sustained and transported from one point to another, that is, to become what Latour calls an immutable mobile. A given Discourse can thus maintain its shape across time and space only if a lot of interactive work is done to assure the stability of its associations in the ordinary day-to-day activity of the people who embody it. (shrink)

Peer review is a widely accepted instrument for raising the quality of science. Peer review limits the enormous unstructured influx of information and the sheer amount of dubious data, which in its absence would plunge science into chaos. In particular, peer review offers the benefit of eliminating papers that suffer from poor craftsmanship or methodological shortcomings, especially in the experimental sciences. However, we believe that peer review is not always appropriate for the evaluation of controversial hypothetical science. We argue that (...) the process of peer review can be prone to bias towards ideas that affirm the prior convictions of reviewers and against innovation and radical new ideas. Innovative hypotheses are thus highly vulnerable to being “filtered out” or made to accord with conventional wisdom by the peer review process. Consequently, having introduced peer review, the Elsevier journal Medical Hypotheses may be unable to continue its tradition as a radical journal allowing discussion of improbable or unconventional ideas. Hence we conclude by asking the publisher to consider re-introducing the system of editorial review to Medical Hypotheses. (shrink)

This collection, the first of its kind, brings together specially commissioned academic essays to mark fifty years since the death of John Kennedy Toole.

Pancreatitis is a complex, progressively destructive inflammatory disorder. Alcohol was long thought to be the primary causative agent, but genetic contributions have been of interest since the discovery that rare PRSS1, CFTR and SPINK1 variants were associated with pancreatitis risk. We now report two associations at genome-wide significance identified and replicated at PRSS1-PRSS2 and X-linked CLDN2 through a two-stage genome-wide study. The PRSS1 variant likely affects disease susceptibility by altering expression of the primary trypsinogen gene. The CLDN2 risk allele is (...) associated with atypical localization of claudin-2 in pancreatic acinar cells. The homozygous CLDN2 genotype confers the greatest risk, and its alleles interact with alcohol consumption to amplify risk. These results could partially explain the high frequency of alcohol-related pancreatitis in men. © 2012 Nature America, Inc. All rights reserved. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:preface That an overtly white-nationalist misogynist demagogue was voted into power in the United States is cause for alarm and despair. As the election results sink in and analyses take shape, we at Feminist Studies mark this moment via poetry, a tradition of feminist expression that we have long nurtured. We include in this issue a special section on poems responding to the election. Raw by necessity, they allow (...) for a collective processing of feelings experienced in this moment, even as we prepare for the courage and acuity needed in days ahead. The scholarly works in this issue offer reflections on the travels of the term gender: in French Canadian feminist circles; the misreadings of gender and sexuality in histories of post-WWII New York City; and the gains and gaps in activism against gender-based violence and inequality. Geneviève Pagé recounts how the term gender was taken up in French Canadian scholarship, while Alix Genter offers a visual history of what butchness meant in 1950s and 1960s New York City. Julie R. Enszer tracks the representation of women writers through literary grants offered by the National Endowment for the Arts and in Norton anthologies, making the case that gender parity remains an elusive goal. Elizabeth Jean Hornbeck narrates the 1980 horror film The Shining as a commentary on violence against women and child abuse that uses the Gothic form to salutary effect. Nikki Lane reviews recent scholarship in black queer ethnography, and Jennifer A. Wagner-Lawlor introduces us to the feminist eco-art of Pamela Longobardi. Our featured poets, apart from our special section, are Hannah Baker Saltmarsh and Karen An-hwei Lee. Our closing forum on trigger warnings narrates the innovative practices that Alexis Lothian and Ramzi Fawaz propose in response to a contentious pedagogical debate. 560Preface Geneviève Pagé describes the history of the journey of the term gender in feminist circles in Montreal, using this case to comment on the dilemmas that arise from Anglocentrism in feminism. Pagé argues that in many ways, the term gender was not well suited to the context she highlights: Quebec feminists already possessed an intellectual infrastructure for referencing the meanings of the term gender through alternative phrasing, such as rapport sociaux de sexe. Furthermore, the grammatical concept of genre was “a concept central to the French language, but only peripheral in the English language,” and therefore, its use in French carried a potential “naturalizing” connotation. Nonetheless, given the dominance of English in feminist theory, Pagé concludes that “the polysemic nature of gender” allowed “for a fluid and multiple account of the local and global processes at work in the construction of women and men” in this context. Alix Genter gives us a nuanced understanding of butch genders and butch-femme aesthetics. Rather than relying on a stereotypical version of the 1950s queerly legible butch in masculine clothes, Genter argues that butchness itself was visually nuanced and coded in different ways than expected. Referencing a rich archive of 1950s-era photographs, Genter demonstrates that butch-identified women “conveyed their identities through alternate means that included clandestine codes and plays on women’s fashions.” This approach to butch aesthetics and lesbian self-representation opens up the common notion of a strict butch-femme contrast and introduces the concept of conscious mutual survival between the two lesbian identities. The appreciation of nuance continues in Nikki Lane’s review essay of reflexive ethnographic research about black queer communities. Lane’s review of recent work by Jafari S. Allen, Marlon Bailey, Mignon Moore, and Mireille Miller-Young highlights the attention these authors give to the complex politics of sexuality in everyday experiences of black communities. With an emphasis on the illuminating potential of ethnography and qualitative methodologies, Lane discusses how each text adds to our understanding of processes of “racialization, gendering, and sexualization.” Lane concludes that black queer and feminist ethnographic methods help accrue an embodied knowledge—the “flesh”—of black queer experience. Preface 561 The art featured in this issue is by Pamela Longobardi, who uses found-plastic objects to create painting, sculptures, installations, assemblages, photographs, and community-art projects. As an artist with training in biology, Longobardi focuses on the... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Theologian's Doubts:Natural Philosophy and the Skeptical Games of GhazālīLeor HaleviIn the history of skeptical thought, which normally leaps from the Pyrrhonists to the rediscovery of Sextus Empiricus in the sixteenth century, Abū Ḥāmid Muḥammad al-Ghazālī (1058-1111) figures as a medieval curiosity. Skeptical enough to merit passing acknowledgment, he has proven too baffling to be treated fully alongside pagan, atheist, or materialist philosophers. As a theologian defending certain Muslim (...) dogmas, Ghazālī has not met what historians consider the mark of the true skeptic, a mind doubting the possibility of all systems of knowledge. But what is fascinating about him is that he brought into practical operation the tools of what I call "functional skepticism."1He denied the claims to truth of Aristotelian physics—whose basis he showed to rest on groundless belief—then turned and argued for the possibility of the Resurrection tooth and nail. The scholarly debate on The Incoherence of the Philosophers (Tahāfut al-falāsifa) has concentrated on the extent to which Ghazālī qua Ashcarite theologian was seduced into Aristotelian philosophy despite himself.2 In my view this debate has been misguided in the attempt to distill the [End Page 19] essence of Ghazālī from the book's eclectic theology; I will argue for a different view of Ghazālī on the basis of a close reading of key passages. In the unusual sections where Ghazālī applies Aristotelian language to a world not following the ordinary laws of physics, some have found Ghazālī slipping, unconsciously perhaps, into an Aristotelian frame of mind. I will show that, as a skeptical theologian with a dialogic imagination, he was rather deconstructing Aristotelian discourse while playing a Wittgensteinian sort of language game.Natural Philosopher or Speculative Theologian?The disagreement about the extent to which philosophy infected Ghazālī is ancient. Ghazālī might have studied philosophy only in order to refute it. He himself defended his philosophizing with the claim that one cannot deconstruct a system of thought until one has understood it so deeply as to elaborate upon its fundamental principles.3 His Maqāṣid al-falāsifa was in fact received, especially in trans-Pyrenean Europe, as a philosopher's genuine summary of the object of philosophy.4 The book strikes me as suspiciously creative in its representation of philosophical discourse, but it appears in any case as an expert and surprisingly unbiased treatment.5 Arabic readers knew that Ghazālī had also written a polemical treatise against philosophy, Tahāfut al-falāsifa, but they still wondered about his engagement with the ideas he challenged. Abū Bakr Ibn al-cArabī, for example, commented that Ghazālī had been unable to extricate himself from philosophy.6 Other philosophers pondered whether or not he had been a closeted member of their charmed circle and sought in his writings traces of esoteric philosophy.7Averroës's own sober sense of distance between philosophy and theology was partially a reaction to what he perceived as Ghazālī's dangerous and carefree mixture of the two sciences.8 He attacked Ghazālī's book in The Incoherence [End Page 20] of the Incoherence to restore philosophy's sense of purity, an aim he sought to accomplish by separating religious concerns from the philosopher's field of inquiry.9 Ironically, such a separation is precisely what Ghazālī might have wished to provoke by crisscrossing and blurring the line between religion and philosophy.The modern debate on chapter 17 of Tahāfut al-falāsifa has concentrated on defining Ghazālī as either a natural philosopher or an occasionalist theologian. In his defense of the possibility of miracles Ghazālī presented two theories of causation, one denying the logical basis of Aristotelian notions of natural causality, and the other more or less adopting these notions. Jointly, the two theories have seemed incompatible, and for this reason scholars have attempted to sort Ghazālī out of the apparent confusion. In 1978 L. E. Goodman argued persuasively that Ghazālī exploited rather than denied the philosophers' ideas of causality. In two articles Michael Marmura challenged Goodman, contending... (shrink)

Menzoberranzan is the primary setting of R.A. Salvatore's Homeland in the Dark Elf trilogy and home of the evil race of dark elves known as drow. Plato's Republic features characters at a feast discussing the topic of justice. Glaucon, one of the conversation partners, decides to play devil's advocate, putting forth the idea that justice is one of those pesky things we have to deal with to live in a peaceful society, arguing that if there were a way around it, (...) no one would be just or moral. The trouble with flat‐out calling Menzoberranzan the most unjust state imaginable is that it has some qualities befitting a just state. In addition to justice, Socrates calls for the ideal state and its citizens to embody the virtues of temperance, wisdom, and courage. (shrink)

Book Reviewed in this article: Traditional Sayings in the Old Testament. By Carole R. Fontaine. Pp. viii, 279, Sheffield, The Almond Press, 1982, £17.95, £8.95. The First Day of the New Creation: The Resurrection and the Christian Faith. By Vesilin Keisch. Pp.206, Crestwood, New York, St Vladimirs Seminary Press, 1982, £6.25. The First Day of the New Creation: The Resurrection and the Christian Faith. By Vesilin Keisch. Pp.206, Crestwood, New York, St Vladimir's Seminary Press, 1982, £6.25. The Resurrection of Jesus: (...) A Jewish Perspective. By Pinchas Lapide. Pp.160, London, SPCK, 1983, 4.95. Easter Enigma. By John Wenham. Pp.162, Exeter, Paternoster Press, 1984, £2.95. The Anastasis: the Resurrection of Jesus as an Historical Event. By J. Duncan M. Derrett. Pp.xiv, 166, Shipston‐on‐Stour, P. Drinkwater, 1982, £5.00. The Open Heaven: A Study of Apocalyptic in Judaism and Early Christianity. By Christopher Rowland. Pp. xii, 562, London, SPCK, 1982, £22.50. Christianity Rediscovered: An Epistle from the Masai. By Vincent J. Donovan. Pp. viii, 200, London, SCM Press, 1982, £5.50. Basics of a Roman Catholic Theology. By William A. Van Roo, S.J. Pp.387, Rome, Gregorian University Press, 1982, $21.00. Charisms and Charismatic Renewal: a Biblical and Theological Study. By Francis A. Sullivan. Pp.184, Dublin, Gill & Macmillan, 1982, £5.95. Holiness and Politics. By Peter Hinchliff. Pp.214, London, Darton, Longman and Todd, 1982, £8.95. Rational Theology and the Creativity of God. By Keith Ward. Pp.240, Oxford, Blackwell, 1982, £14.00. The Point of Christology. By S.M. Ogden. Pp.xii, 193, London, SCM Press, 1982, £5.95. Fullness of Humanity: Christ's Humanness and Ours. By T.E. Pollard. Pp.126, Sheffield, The Almond Press, 1982, £9.95, £5.95. Milton's Good God: A Study in Literary Theodicy. By Dennis Richard Danielson. Pp.xi, 292, Cambridge University Press, 1982, £20.00. Biblical Tradition in Blake's Early Prophecies: The Great Code of Art. By Leslie Tannenbaum. Pp.xiii, 373, Princeton University Press, 1982, £17.60. The Inner Journey of the Poet and Other Papers. By Kathleen Raine, edited by Brian Keeble. Pp.xii, 208, London, George Allen and Unwin, 1982, £9.95.iVol. 34: Horayot and Niddah. Translated by Jacob Neusner. Pp.xiii, 243, Chicago, The University of Chicago Press, 1982, £17.50. Holy Land Pilgrimage in the Later Roman Empire A.D. 312–460. By Ed. Hunt. Pp. £+ 269, Oxford University Press, 1982, £16.50. Constantine versus Christ: The Triumph of Ideology. By Alistair Kee. Pp.186, London, SCM Press, 1982, £5.95. Society and the Holy in Late Antiquity. By Peter Brown. Pp.347, London, Faber and Faber, 1982, £10.50. Elishe: History of Vardan and the Armenian War. Translation and commentary by Robert W. Thomson. Pp.x, 353, 1 map, Cambridge, Harvard University Press, 1982, £21.00. Ireland in Early Mediaeval Europe: Studies in Memory of Kathleen Hughes. Edited by Dorothy Whitelock, Rosamond McKitterick and David Dumville. Pp.x, 406, Cambridge University Press, 1982, £39.00. Letters from Ireland 1228–1229 by Stephen of Lexington. Translated with an introduction by B.W. O'Dwyer. Pp.vii, 292, Kalamazoo, Cistercian Publications, 1982, $24.95. The Occupation of Celtic Sites in Ireland by the Canons Regular of St Augustine and the Cistercians. By Geraldine Carville. Pp.ix, 158, Kalamazoo, Cistercian Publications, 1982, $13.95. Chartres: The Masons who built a Legend. By John James. Pp.200, London, Routledge and Kegan Paul, 1982, £17.50. Temples, Churches and Mosques: A Guide to the Appreciation of Religious Architecture. By J.G. Davies. Pp.x, 262, Oxford, Basil Blackwell, 1982, £12.50. The Murdered Magicians: The Templars and their Myth. By Peter Partner. Pp.xxi, 209. Oxford University Press, 1982, £12.95. The Italian Crusades: The Papal‐Angevin Alliance and the Crusades Against Christian Lay Powers, 1254–1343. By Norman Housley. Pp.xi, 293, Oxford, Clarendon Press: Oxford University Press, 1982, £17.50. The Westminster Chronicle, 1381–1394. Edited and Translated by L.C. Hector and Barbara F. Harvey. Pp.lxxvii, 563. Oxford, the Clarendon Press, 1982, £42.00. Frömmigkeitstheologie am Anfang des 16. Jahrhunderts. By Berndt Hamm. Pp.xv, 378, Tübingen, J.C.B. Mohr, 1982, 168 DM. Erasmi Opera omnia, IX, 2: Desiderii Erasmi Roterodami Apologia respondens ad ea quae Iambus Lopis Stunica taxavrat in prima duntaxat Novi Testamenti aeditione. Edited by Henk Jan de Jonge. Pp.292, Amsterdam, North‐Holland Publishing Company, 1983, 280 guilders. The Christian Polity of John Calvin. By Harro Höpfl. Pp.x, 303, Cambridge University Press, 1982, £27.50. Concerning the Eternal Predestination of God. By John Calvin, translated with an Introduction by J.K.S. Reid. Pp.191, Cambridge, James Clarke & Co., 1982, £5.95. Spanish Protestants and Reformers in the Sixteenth Century: A Bibliography. By A. Gordon Kinder. Pp.108, London, Grant & Cutler, 1983, £6.80. Moderate Puritans and the Elizabethan Church. By Peter Lake. Pp.viii, 357, Cambridge University Press, 1982, £27.50. Resistance and Compromise: The Political Thought of Elizabethan Catholics. By Peter Holmes. Pp.viii, 279, Cambridge University Press, 1982, £22.50. Dutch Puritanism: A History of English and Scottish Churches of the Netherlands in the Sixteenth and Seventeenth Centuries. By Keith L. Sprunger. Pp.xiii, 485, Leiden, E.J. Brill, 1982, 172 guilders. John Toland and the Deist Controversy. By Robert E. Sullivan. Pp.viii, 355, Cambridge, Harvard University Press, 1982, £19.95. Radical Sects of Revolutionary New England. By Stephen A. Marini. Pp. 213, Cambridge, Harvard University Press, 1982, £11.55. Religion and Society in North America: An Annotated Bibliography. Edited by Robert deV: Brunkow. Pp.xi, 515, Santa Barbara, ABC‐Clio; Oxford, EBC‐Clio, 1983, £57.75. Charles Lowder and the Ritualist Movement. By Lida Ellsworth. Pp.vi, 234, London, Darton, Longman & Todd, 1982, £17.95. How the Pope became Infallible: Pius IX and the Politics of Persuasion. By August Bernhard Hasler. Pp.xi, 383, New York, Doubleday, 1981, $14.95; London, Sheldon Pres, 1982, £15.00. Hauptsache der Papst ist katholisch. Edited by Bruno Nies. Pp.104, Salzburg, Otto Müller, 1982, öS 140. Religious Change in Contemporary Poland: Secularization and Politics. By Maciej Pomian‐Srednicki. Pp.227, London, Routledge & Kegan Paul, 1982, £12.50. World Christian Encyclopedia: A Comparative Survey of Churches and Religions in the Modern World. Edited by David B. Barrett. Pp.1010, Nairobi, Oxford University Press, 1982, £55.00. Probability and Evidence. By Paul Horwich. Pp.vii, 146, Cambridge University Press, 1982, £15.00. Philosophical Foundations of Probability Theory. By Roy Weatherford. Pp.xi, 282, London, Routledge and Kegan Paul, 1982, £15.00. The Origins of Greek Thought. By Jean‐Pierre Vernant. Pp.144, London, Methuen, 1982, £9.95. Portraying Analogy. By J.F. Ross. Pp.xi, 244, Cambridge University Press, 1981, £20.00. The Marriage of East and West. By Bede Griffiths. Pp.224, London, Collins, 1982, £5.95. The Religious Experience: A Socio‐Psychological Perspective. By C.D. Batson & W.L. Ventis Pp.ix, 356, New York, Oxford University Press, 1982, £18.50,£9.95. (shrink)

Despite the enormous progress made in the advancement of health technologies over the last century, infectious diseases continue to cause significant morbidity and mortality in developing countries. Neglected diseases are a subset of infectious diseases that lack treatments that are effective, simple to use, or affordable. Neglected diseases primarily affect populations in poor countries that do not constitute a lucrative market sector, thus failing to provide incentives for the pharmaceutical industry to conduct R&D for these diseases. Of the treatments that (...) do exist for neglected diseases, most are completely out-dated, with poor side-effect profiles, cumbersome logistics of administration, and inadequate efficacy. Historically, the impetus for a majority of neglected disease research was driven by early 20th-century colonialism, and in the post-colonial era, these diseases have been virtually ignored. Of the 1556 New Chemical Entities brought to market during the 30-year period from 1975 to 2004, only 20 — less than 0.02% — were for neglected diseases. (shrink)

In the wake of much previous work on Gilles Deleuze's relations to other thinkers (including Bergson, Spinoza and Leibniz), his relation to Kant is now of great and active interest and a thriving area of research. In the context of the wider debate between 'naturalism' and 'transcendental philosophy', the implicit dispute between Deleuze's 'transcendental empiricism' and Kant's 'transcendental idealism' is of prime philosophical concern. -/- Bringing together the work of international experts from both Deleuze scholarship and Kant scholarship, Thinking Between (...) Deleuze and Kant addresses explicitly the varied and various connections between these two great European philosophers, providing key material for understanding the central philosophical problems in the wider 'naturalism/ transcendental philosophy' debate. The book reflects an area of great current interest in Deleuze Studies and initiates an ongoing interest in Deleuze within Kant scholarship. The contributors are Mick Bowles, Levi R. Bryant, Patricia Farrell, Christian Kerslake, Matt Lee, Michael J. Olson, Henry Somers-Hall and Edward Willatt. (shrink)

The aim of this paper is to argue that some objections raised by Jantzen (Synthese, 2010 ) against the separation of the concepts of ‘counting’ and ‘identity’ are misled. We present a definition of counting in the context of quasi-set theory requiring neither the labeling nor the identity and individuality of the counted entities. We argue that, contrary to what Jantzen poses, there are no problems with the technical development of this kind of definition. As a result of (...) being able to keep counting and identity apart for those entities, we briefly suggest that one venerable tradition concerning the nature of quantum particles may be consistently held. According to that tradition, known as the Received View on particles non-individuality, quantum particles may be seen as entities having both features: (i) identity and individuality do not apply to them, (ii) they may be gathered in collections comprising a plurality of them. (shrink)

Since its resurgence in the 1990s, character education has been subject to a bevy of common criticisms, including that it is didactic and crudely behaviorist; premised on a faulty trait psychology; victim‐blaming; culturally imperialist, racist, religious, or ideologically conservative; and many other horrible things besides. Matt Ferkany and Benjamin Creed examine an intellectualist Aristotelian form of character education that has gained popularity recently and find that it is largely not susceptible to such criticisms. In this form, character education is (...) education for practically intelligent virtue, or the intrinsically motivated and psychically harmonious exercise of robust and stable traits involving practical intelligence conducive to individual and collective human flourishing. (shrink)

The Reliability Challenge to moral non-naturalism has received substantial attention recently in the literature on moral epistemology. While the popularity of this particular challenge is a recent development, the challenge has a long history, as the form of this challenge can be traced back to a skeptical challenge in the philosophy of mathematics raised by Paul Benacerraf. The current Reliability Challenge is widely regarded as the most sophisticated way to develop this skeptical line of thinking, making the Reliability Challenge the (...) strongest epistemic challenge to normative nonnaturalism. In this paper, I argue that the innovations that have occurred since Benacerraf’s statement of the challenge are misconceived and confused in a number of ways. The Reliability Challenge is not the most potent epistemic challenge to moral non-naturalism. The most potent challenge comes from the fact that there is a causal condition on knowledge – or, more precisely, a becaual condition – that non-natural moral facts cannot satisfy. (shrink)

On an account of virtue as skill, virtues are acquired in the ways that skills are acquired. In this paper I focus on one implication of that account that is deserving of greater attention, which is that becoming more skillful requires learning from one’s failures, but that turns out to be especially challenging when dealing with moral failures. In skill acquisition, skills are improved by deliberate practice, where you strive to correct past mistakes and learn how to overcome your current (...) limitations. A similar story applies to virtue acquisition, as moral failures will be a part of anyone’s life, and we will all have to learn from these experiences. However, despite the importance of being able to learn from our mistakes, this is very difficult in practice, given that failure of any kind can be distressing, and especially so for moral failure. The distress created by a recognition of moral failure often prompts responses of anger, avoidance, or defensiveness; rather than attempts to make amends and when necessary to work on self-improvement. The most potentially distressing response to moral failure is shame, as it is often associated with defensiveness. It is here where emotion regulation will be important to manage that distress, and I focus on the skill of emotion differentiation. I argue that emotion differentiation is a promising strategy for distinguishing the emotions we may experience in the wake of failure, including shame, and to encourage those emotions that motivate self-improvement. Thus, emotion regulation is important for virtue acquisition. (shrink)

The unconscious, cornerstone of psychoanalysis, was a key twentieth-century concept and retains an enormous influence on psychological and cultural theory. Yet there is a surprising lack of investigation into its roots in the critical philosophy and Romantic psychology of the early nineteenth century, long before Freud. Why did the unconscious emerge as such a powerful idea? And why at that point? This interdisciplinary study breaks new ground in tracing the emergence of the unconscious through the work of philosopher Friedrich Schelling, (...) examining his association with Romantic psychologists, anthropologists and theorists of nature. It sets out the beginnings of a neglected tradition of the unconscious psyche and proposes a compelling new argument: that the unconscious develops from the modern need to theorise individual independence. The book assesses the impact of this tradition on psychoanalysis itself, re-reading Freud's The Interpretation of Dreams in the light of broader post-Enlightenment attempts to theorise individuality. (shrink)

InhaltVorwort der Herausgeber Wilhelm G. JACOBS: Einleitung Hartmut TRAUB: Über die Freundschaft – Vier Bemerkungen zum Briefwechsel zwischen Schelling und Fichte Paul ZICHE: Raumkonstruktion, Deduktion der Dimensionen und idealistische Prinzipientheorie Problemlagen im Fichte-Schelling-Briefwechsel vom November 1800Christian KLOTZ: »Synthesis der Geisterwelt«. Fichtes Systemskizze im Briefwechsel mit Schelling Birgit SANDKAULEN: Was heißt Idealismus? Natur- und Transzendentalphilosophie im Übergang zur Identitätsphilosophie Schellings Systemskizze vom 19.11.1800Violetta L. WAIBEL: Fichtes Kritik an Schelling »Alle Wissenschaften sind nur Theile der Wissenschaftslehre« Zu Fichtes Briefen an Schelling vom (...) 31. Mai / 7. August 1801 und 15. Januar 1802 Lore HÜHN: Die Verabschiedung des subjektivitätstheoretischen Paradigmas. Der Grunddissens zwischen Schelling und Fichte im Lichte ihres philosophischen BriefwechselsPetra LOHMANN: Die Funktionen der Kunst und des Künstlers in der Philosophie Johann Gottlieb FichtesThomas KISSER: Wie kann eine allgemeine Theorie der Wirklichkeit ihre eigene Wahrheit zeigen? Bemerkungen und Fragen zu Struktur und Funktion der Kunst in Schellings System des transzendentalen Idealismus Zur Diskussion:Erklärung von Prof Dr. Maciej Potepa Editionspraxis in dürftiger Zeit am Beispiel der F. H. JacobiWerkeausgabe Band 3 von Albert Mues Vierter Internationaler Kongress der Russischen Fichte-Gesellschaft: »Platon, Machiavelli und Fichte – Die Idee einer gerechten Gesellschaft« vom 26. – 31. Mai 2004 in Ufa . Ein Reisebericht von Hartmut Traub Rezensionen. (shrink)

Розкрито сутність поняття «рейтинг». Доведено значущість рейтингової оцінки для суб’єктів фінансового ринку, зокрема для страхових компаній, потенційних страхувальників, інвесторів та кредиторів.

When we experience the world – see, hear, feel, taste, or smell things – we gain all sorts of knowledge about the things around us. And this knowledge figures heavily in our reasoning about the world – about what to think and do in response to it. But what is the nature of this knowledge? On one commonly held view, all knowledge is constituted by beliefs in propositions. But in this paper I argue against this view. I argue that some (...) knowledge is constituted, not by beliefs in propositions, but by awareness of properties and objects. To make my case, I focus on the role of visual perception in reasoning. I start by introducing a principle about the relationship between knowledge and reasoning, which says that to learn something new by reasoning, one must know the bases of one’s reasoning. Then I argue that in some cases of genuine, knowledge-conferring reasoning, the bases of our reasoning are not propositions that we believe; rather, they’re properties or objects that we see. Thus, I conclude that some such knowledge is non-propositional and is rather what some call “knowledge of things”. (shrink)

I consider the question of the possibility of the coexistence of neighborly love (love for strangers) and preferential love (love for persons because of or despite their attributes). This question has long perplexed interpreters of Kierkegaard. I make a threefold intervention into this interpretive debate. First, I aim to show that we shouldn’t privilege preferential love over neighborly love. Second, I reformulate preferential and neighborly love on a ‘topological’ model, so as to get a better grip on them. And third, (...) I argue that preferential love can coexist with neighborly love insofar as the latter is granted primacy over the former. (shrink)

In this paper I explore buck passing analyses of deontic properties in terms of reasons. The preferred analysis is that the permissibility/impermissibility/optionality/requiredness/etc. of some agent's acting is to be couched in terms of reasons to respond in some way to that agent's action, or the prospect thereof. Along the way I try to accommodate supererogation, wrong kinds of reasons objections, and commonly accepted inferences in deontic logic.

In this paper we attempt to advance the enactive discourse on perception by highlighting the role of bodily affects as prenoetic constraints on perceptual experience. Enactivists argue for an essential connection between perception and action, where action primarily means skillful bodily intervention in one’s surroundings. Analyses of sensory-motor contingencies (as in Noë 2004) are important contributions to the enactive account. Yet this is an incomplete story since sensory-motor contingencies are of no avail to the perceiving agent without motivational pull in (...) one direction or another or a sense of the pertinent affective contingencies. Before directly addressing the issue of affect in perception, we explain our peculiar, low-level conception of affect as a form of world-involving intentionality that modulates (minimally) bodily behavior without necessarily possessing informational value of any kind. We then address the deficiency concerning affect in enactive accounts of perception by examining some exemplary forms of bodily affect that constrain perception. We show that bodily affect significantly contributes to (either limiting or enabling) our contact with the world in our perceptually operative attentive outlook, in a kind of perceptual interest or investment, and in social perception. (shrink)

Subjective theories of wellbeing place authority concerning what benefits a person with that person herself, or limit wellbeing to psychological states. But how well off we are seems to depend on two different concerns, how well we are doing and how well things are going for us. I argue that two powerful subjective theories fail to adequately account for this and that principled arguments favoring subjectivism are unsound and poorly motivated. In the absence of more compelling evidence that how things (...) go for us cannot directly constitute our wellbeing, I conclude that wellbeing is objective. (shrink)

It is a familiar story that, where Kant humbly draws a line beyond which cognition can’t reach, Husserl presses forward to show how we can cognize beyond that limit. Kant supposes that cognition is bound to sensibility and that what we experience in sensibility is mere appearance that does not inform us about the intrinsic nature of things in themselves. By contrast, for Husserl, it makes no sense to say we experience anything other than things in themselves when we enjoy (...) sensory perception. Kant’s conception, then, by doing just that, is nonsensical. I argue that Husserl’s account does not deliver on its promise. Things as they are in themselves are just as cognitively out of reach on Husserl’s understanding of them as they are on Kant’s. Further, the charge of nonsense Husserl raises against Kant’s conception of things in themselves applies—indeed, with greater force—to his own. (shrink)

Evolutionary Debunking Arguments purport to show that our moral beliefs do not amount to knowledge because these beliefs are “debunked” by the fact that our moral beliefs are, in some way, the product of evolutionary forces. But there is a substantial gap in this argument between its main evolutionary premise and the skeptical conclusion. What is it, exactly, about the evolutionary origins of moral beliefs that would create problems for realist views in metaethics? I argue that evolutionary debunking arguments are (...) best understood as offering up defeaters for our moral beliefs. Moreover, the defeater in question is a paradigmatic instance of undercutting defeat. If anything is an undercutting defeater, then learning about the evolutionary origins of our moral beliefs is a defeater for those beliefs. (shrink)

This article is an annotated bibliography, listing and discussing research by, on, and in dialogue with Gilbert Ryle. It contains sections on Ryle's biography, his monographs and collected papers, overviews of Ryle's work, as well as sections on his thinking about philosophical method, ancient philosophy, philosophy of mind, epistemology, and ethics.

A systematic effort to rethink Freud's theory of the unconscious, aiming to separate out the different forms of unconsciousness.

The first of the new Theory and History series, Matt Perry's punchy andaccessible volume examines Marxism's enormous impact on the way historians approach their subject. Perry offers both a concise introduction to the Marxist view of history and Marxism historical writing, and a guide to its relevance to students' own work.

In the two feature articles for this volume, Gruber et al and Buonomano & Rovelli focus on what the former call the 'two-times problem', in short, the apparent lack of fit between time as described by physical science and our own temporal experience, where 'experience' involves things like memory, anticipation, and perception of change and motion. In this short note I'll make the case that the twotimes problem is less serious than it is often made out to be in the (...) specific case of features like 'passage ' and 'presentness' that are central to the 'A-theory' of time ---the theory that holds time to be composed of dynamic regions of 'past', 'present' and future', and for time to genuinely flow or pass.My contention is three-fold: (1) the two-times problem is better understood as a three-times problem: rather than a conflict between 'physical' and 'manifest' time, what we have in the case of time is differences between the time of physics, the time of experience, and the 'folk' concept of time. (2) Understanding the problem in this way helps deflate certain problems about the relationship of these three pictures; the time of experience and the time of physics are less obviously in a problematic conflict than often supposed; and the folk concept of time is what brings in problematic features of time hard to fit with either the time of physics of experience. (3) Understanding the time of experience as independent from the folk concept of time better fits the actual aims of the... (shrink)

Several commentators have recently attributed conflicting accounts of the relation between veridical perceptual experience and hallucination to Husserl. Some say he is a proponent of the conjunctive view that the two kinds of experience are fundamentally the same. Others deny this and purport to find in Husserl distinct and non-overlapping accounts of their fundamental natures, thus committing him to a disjunctive view. My goal is to set the record straight. Having briefly laid out the problem under discussion and the terms (...) of the debate, I then review the proposals that have been advanced, disposing of some and marking others for further consideration. A.D. Smith’s disjunctive reading is among the latter. I discuss it at length, arguing that Smith fails to show that Husserl’s views on perceptual experience entail a form of disjunctivism. Following that critical discussion, I present a case for a conjunctive reading of Husserl’s account of perceptual experience. (shrink)