A strand of contemporary philosophy has turned from the traditional focus on universality toward conceptions of “one’s own,” “place,” and “particularity.” In the recovery of “place” and “Iocation,” no attempt has been made to distinguish betwen these terms nor to investigate their different implications even though there is an incipient distinction between them in Heidegger’s late work. This meditation on the relationship between place (Ort) and locality (Ortschaft) begins from Heidegger’s texts in which the distinction was made. The second part (...) follows the thought of location further. Third, the implication of this distinctionfor the task of thinking and its distinction from poetry is explored. In conclusion, some implicationsfor the interpretation and application of Heidegger’s work and for the place that a definition and defence of particularity and locality might have in contemporary philosophy are explored.Une certaine voie de la philosophie contemporaine a déplacé son attention traditionnelle portée à I’universeI pour se tourner vers des conceptions du “propre,” du “lieu,” du “particulier.” Dans la récupération des concepts de “lieu” et d’ “emplacement,” on n’a pas, jusqu’ ici, tenté de distinguer ces terms ou d'etudier leurs implications respectives, bien qu 'une distinction emerge dans I’oeuvre tardive de Heidegger. La présente méditation sur la relation entre lieu (Ort) et localité (Ortschaft) part du texte heideggérien dans lequel la distinction a été faite. Le seconde partie poursuit la pensée de la localité. La troisième sonde la portée de cette distinction pour la tâche de la pensée et la façon dont elle se démarque de la poésie. En conclusion, j’explore I’incidence qu ’une definition et une défense de la particularité et de la localité pourrait avoir sur I’interpretation et I’application de I’oeuvre de Heidegger en philosophie contemporaine. (shrink)
Winthrop Pickard Bell (1884–1965), a Canadian who studied with Husserl in Göttingen from 1911 to 1914, was arrested after the outbreak of World War I and interred at Ruhleben Prison Camp for the duration of the war. In 1915 or 1916 he presented a lecture titled “Canadian Problems and Possibilities” to other internees at the prison camp. This is the first time Bell’s lecture has appeared in print. Even though the lecture was given to a general audience and thusmakes no (...) explicit reference to Husserl or phenomenology, it is a systematic phenomenological analysis of the national form of group belonging and, as such, makes a substantial contribution to phenomenological sociology and political science, grounding that contribution in phenomenological philosophy. Bell describes the essence of the nation as an organic spiritual unity that grows or develops, and is thus not a product of will, and which becomes a unity by surmounting its parts. This unity is instantiated in a given nation by tradition. The particular character of a nation’s tradition gives it a tendency to act in one way rather than another. (shrink)
Leslie Armour is the author of numerous books and essays on epistemology, metaphysics, logic, Canadian philosophy and Blaise Pascal, as well as on ethics, social and political philosophy, the history of philosophy (especially seventeenth-century philosophy) and social economics. A fellow of the Royal Society of Canada, he has worked as a reporter for The Vancouver Province, briefly as a sub-editor at Reuters News Agency, and for several years as a columnist and feature writer for London Express News and Feature Services. (...) He has taught at universities in Montana, California, Ohio and Ontario. Now a researchprofessor of philosophy at the Dominican University College, Ottawa, an emeritus professor at the University of Ottawa, and editor of the International Journal of Social Economics, he and his wife, Diana, divide their time between Ottawa and London, U.K. (shrink)
It is a danger in the discursive turn in the human sciences that social criticism be abandoned in favour of ‘continuing the conversation.’ However, an analysis of the reflexive paradox inherent in every communication act provides the basis for a non-foundationalist critique of the historical epoch.
In response to Leroy Little Bear's description of the Blackfoot identity as rooted in place, the article articulates an ecological conception of value based in European thought that can be in close dialogue with the telling aboriginal phrase “I am the environment.” While important similarities are noted, especially the convergence of aboriginal and ecological conceptions of value on a critique of the assessment of value by commodity price, the difficulty of rooting value in Being within the European tradition contrasts with (...) the continuity of human, animal, and cosmic intelligence in aboriginal thought. (shrink)
This essay seeks to demonstrate that the practice of phenomenological philosophy entails a practice of social and political criticism. The original demand of phenomenology is that theoretical and scientific judgments must be based upon the giving of the ‘things themselves’ in self-evident intuition. The continuous radicalization of this demand is what characterizes phenomenological philosophy and determines a practice of social and political criticism which can be traced through four phases: 1. a critique of institutions through the method of unbuilding (Abbau, (...) Destruktion, déconstruction); 2. presencing, or coming into presence, that directs one’s attention to the social movements of one’s time through which that which is pressed-out of the social form manifests itself; 3. authentic being-with (Mitsein) in which the sociality of human life is brought to the limit-condition of human life in being-toward-death; 4. nothingness, or negation, in which that which withdraws in any manifestation is incapable of a Hegelian re-immanentization as negation of the negation and thus points to an ethical dimension outside of history. (shrink)
This article examines the explicit and implicit corporate social responsibility (CSR) framework and its implications for leadership style, in a major banking institution. Evidence for existence of the framework's key concepts in relation to leadership styles was explored through the self-reported sensemaking of leaders charged with CSR programme introduction. Qualitative data analysis indicated that explicit CSR is linked to an autocratic leadership style, whereas implicit CSR is more closely aligned with emergent and authentic styles. Although our results reinforced key aspects (...) of the explicit and implicit CSR framework, they demonstrated conflicting systems of both CSR and leadership within our case organisation and highlighted the difficulty in categorising such a complex concept as CSR according to specific frameworks. Overall, our data suggest that the leadership styles, needed to successfully implement explicit and implicit CSR programmes, are in conflict. Given our finding that these CSR systems can coincide within one organisation, we suggest that the debating style of transformational leadership may be the required linchpin. (shrink)
Against the two dominant strands in the secondary literature on Nietzsche's political philosophy - one attributing to Nietzsche a kind of flat-footed commitment to aristocratic forms of social ordering, the other denying that Nietzsche has any political philosophy at all-Tamsin Shaw stakes out a new and surprising position: namely, that Nietzsche was very much concerned with the familiar question of the moral or normative legitimacy of state power, but was skeptical that with the demise of religion, it would be (...) possible to achieve a practically effective normative consensus about such legitimacy that was untainted by the exercise of state power itself. Although, as I will argue, there are reasons to be quite skeptical that Nietzsche was interested in anything like these questions, Shaw has laid down a clear and invigorating challenge to existing scholarship on Nietzsche's politics, and it is one worth meeting. (shrink)
This paper deals with Angus Kerr-Lawson's interpretation of George Santayana's philosophy of values. I claim that Kerr-Lawson reads Santayana correctly; however, as regards axiology, he reads Santayana literally and misses Santayana's engagement with it. Santayana's engagement with the philosophy of values is clearly seen when we use axiological terms and problematics in approaching his thought.