The Essential Davidson compiles the most celebrated papers of one of the twentieth century's greatest philosophers. It distills Donald Davidson's seminal contributions to our understanding of ourselves, from three decades of essays, into one thematically organized collection. A new, specially written introduction by Ernie Lepore and Kirk Ludwig, two of the world's leading authorities on his work, offers a guide through the ideas and arguments, shows how they interconnect, and reveals the systematic coherence of Davidson's worldview. (...) class='Hi'>Davidson's philosophical program is organized around two connected projects. The first is that of understanding the nature of human agency. The second is that of understanding the nature and function of language, and its relation to the world. Accordingly, the first part of the book presents Davidson's investigation of reasons, causes, and intentions, which revolutionized the philosophy of action. This leads to his notable doctrine of anomalous monism, the view that all mental events are physical events, but that the mental cannot be reduced to the physical. The second part of the book presents the famous essays in which Davidson set out his highly original and influential philosophy of language, which founds the theory of meaning on the theory of truth. These fifteen classic essays will be invaluable for anyone interested in the study of mind and language. Fascinating though they are individually, it is only when drawn together that there emerges a compelling picture of man as a rational linguistic animal whose thoughts, though not reducible to the material, are part of the fabric of the world, and whose knowledge of his own mind, the minds of others, and the world around him is as fundamental to his nature as the power of thought and speech itself. (shrink)

Now in a new edition, this volume updates Davidson's exceptional Inquiries into Truth and Interpretation (1984), which set out his enormously influential philosophy of language. The original volume remains a central point of reference, and a focus of controversy, with its impact extending into linguistic theory, philosophy of mind, and epistemology. Addressing a central question--what it is for words to mean what they do--and featuring a previously uncollected, additional essay, this work will appeal to a wide audience of (...) philosophers, linguists, and psychologists. (shrink)

D. In doing x an agent acts incontinently if and only if: 1) the agent does x intentionally; 2) the agent believes there is an alternative action y open to him; and 3) the agent judges that, all things considered, it would be better to do y than to do x.

Problems of Rationality is the eagerly awaited fourth volume of Donald Davidson 's philosophical writings. From the 1960s until his death in August 2003 Davidson was perhaps the most influential figure in English-language philosophy, and his work has had a profound effect upon the discipline. His unified theory of the interpretation of thought, meaning, and action holds that rationality is a necessary condition for both mind and interpretation. Davidson here develops this theory to illuminate value judgements and (...) how we understand them; to investigate what the conditions are for attributing mental states to an object or creature; and to grapple with the problems presented by thoughts and actions which seem to be irrational. Anyone working on knowledge, mind, and language will find these essays essential reading. (shrink)

CONSCIOUSNESS AND THE BRAIN SELF-REGULATION PARADOX The relationship of consciousness to biology has intrigued mankind thoroughout recorded history. However, little progress has been made not only in understanding these issues but also in raising fundamental questions central to the problem. As Davidson and Davidson note in their introduction, William James suggested, almost a century ago in his Principles of Psychology, that the brain was the organ of mind and be havior. James went so far as to suggest that (...) the remainder of the Principles was but a "footnote" to this central thesis. This volume brings together diverse biobehavioral scientists who are addressing the various aspects of the mindlbrainlbodylbehavior issue. Although some of the authors have previously published together in other volumes, by and large the particular combination of authors and topics selected by the editors makes this volume unique and timely. Unlike the Consciousness and Self-Regulation series (Schwartz & Shapiro, 1976, 1978), also published by Plenum, this volume is devoted entirely to a psychobiological approach to consciousness. Although readers will differ in their interest in specific chapters, the well-rounded investigator who is concerned with the psychobiology of consciousness will want to become intimately acquainted with all the views presented in this volume. As noted by the individual contributors, the topic of this volume stimulates fundamental questions which, on the surface, may appear trivial, yet, on further reflection, turn out to have deep significance. (shrink)

Donald Davidson has prepared a new edition of his classic 1980 collection of Essays on Actions and Events, including two additional essays. In this seminal investigation of the nature of human action, Davidson argues for an ontology which includes events along with persons and other objects. Certain events are identified and explained as actions when they are viewed as caused and rationalized by reasons; these same events, when described in physical, biological, or physiological terms, may be explained by (...) appeal to natural laws. The mental and the physical thus constitute irreducibly discrete ways of explaining and understanding events and their causal relations. -/- Among the topics discussed are: freedom to act; weakness of the will; the logical form of talk about actions, intentions, and causality; the logic of practical reasoning; Hume's theory of the indirect passions; and the nature and limits of decision theory. The introduction, cross-references, and appendices emphasize the relations between the essays and explain how Davidson's views have developed. -/- . (shrink)

This paper critically explores the way in which ‘trafficking’ has been framed as a problem involving organized criminals and ‘sex slaves’, noting that this approach obscures both the relationship between migration policy and ‘trafficking’, and that between prostitution policy and forced labour in the sex sector. Focusing on the UK, it argues that far from representing a step forward in terms of securing rights and protections for those who are subject to exploitative employment relations and poor working conditions in the (...) sex trade, the current policy emphasis on sex slaves and ‘victims of trafficking’ limits the state's obligations towards them. (shrink)

A range of themes—race and gender, sexuality, otherness, sisterhood, and agency—run throughout this collection, and the chapters constitute a collective discourse at the intersection of Black feminist thought and continental philosophy, converging on a similar set of questions and concerns. These convergences are not random or forced, but are in many ways natural and necessary: the same issues of agency, identity, alienation, and power inevitably are addressed by both camps. Never before has a group of scholars worked together to examine (...) the resources these two traditions can offer one another. By bringing the relationship between these two critical fields of thought to the forefront, the book will encourage scholars to engage in new dialogues about how each can inform the other. If contemporary philosophy is troubled by the fact that it can be too limited, too closed, too white, too male, then this groundbreaking book confronts and challenges these problems. -/- Table of Contents -/- Foreword Beverly Guy-Sheftall Acknowledgments Introduction: Black Feminism and Continental Philosophy Maria del Guadalupe Davidson, Kathryn T. Gines, and Donna-Dale L. Marcano -/- 1. Black Feminism, Poststructuralism, and the Contested Character of Experience Diane Perpich -/- 2. Sartre, Beauvoir, and the Race/Gender Analogy: A Case for Black Feminist Philosophy Kathryn T. Gines -/- 3. The Difference That Difference Makes: Black Feminism and Philosophy Donna-Dale L. Marcano -/- 4. Antigone’s Other Legacy: Slavery and Colonialism in Tègònni: An African Antigone Tina Chanter -/- 5. L Is for . . . : Longing and Becoming in The L-Word’s Racialized Erotic Aimee Carrillo Rowe -/- 6. Race and Feminist Standpoint Theory Anika Maaza Mann -/- 7. Rethinking Black Feminist Subjectivity: Ann duCille and Gilles Deleuze Maria del Guadalupe Davidson -/- 8. From Receptivity to Transformation: On the Intersection of Race, Gender, and the Aesthetic in Contemporary Continental Philosophy Robin M. James -/- 9. Extending Black Feminist Sisterhood in the Face of Violence: Fanon, White Women, and Veiled Muslim Women Traci C. West -/- 10. Madness and Judiciousness: A Phenomenological Reading of a Black Woman’s Encounter with a Saleschild Emily S. Lee -/- 11. Black American Sexuality and the Repressive Hypothesis: Reading Patricia Hill Collins with Michel Foucault Camisha Russell -/- 12. Calling All Sisters: Continental Philosophy and Black Feminist Thinkers Kathy Glass -/- Afterword: Philosophy and the Other of the Second Sex George Yancy Contributor Notes Index. (shrink)

SummaryNeither an infant one week old nor a snail is a rational creature. If the infant survives long enough, he will probably become rational, while this is not true of the snail. If we like, we may say of the infant from the start that he is a rational creature because he will probably become rational if he survives, or because he belongs to a species with this capacity. Whichever way we talk, there remains the difference, with respect (...) to rationality, between the infant and the snail on one hand, and the normal adult person on the other; this difference is discussed here.The difference consists, it is argued, in the having of propositional attitudes such as belief, desire, intention and shame. This raises the question how to tell when a creature has propositional attitudes; snails, we may agree, do not, but how about dogs or chimpanzees? The question is not empirical; the question is what sort of empirical evidence is relevant to deciding when a creature has propositional attitudes.It is next contended that language is a necessary concomitant of any of the propositional attitudes. This idea is not new, but there seem to be few arguments in its favor in the literature; one is attempted here.Crucial to the considerations advanced is the idea that belief depends on having the concept of objective truth, and that this comes only with language.RéuméNi un bébé d'une semaine, ni un serpent ne sont des créatures rationnelles. Si le bébé survit assez longtemps, il deviendra probablement rationnel, mais ce n'est pas vrai pour le serpent. Sil'on veut, on peut dire d'emblee du bébé qu'il est une créature rationnelle parce qu'il le deviendra s'il survit ou parce qu'il appartient à une espèce qui possède cette faculté. Quoi qu'on dise, la différence subsiste, en ce qui concerné la rationalité, entre le bébé et le serpent d'une part, la per‐sonne adulte normale de lcar;autre, et c'est cette différence qui sera discutée ici.La différence consiste, selon l'auteur, en une capacityé d'avoir des attitudes propositionnelles telles que la croyance, le désir, l'intention et la honte. Ceci pose la question de savoir quand on peut dire qu'une créature a des attitudes propositionnelles; on peut se mettre d'accord sur le fait que les serpents n'en ont pas, mais qu'en est‐il des chiens et des chimpanzés? La question n'est pas empirique, elle est de savoir quelle donnée empirique va décider si oui ou non une créature a des attitudes propositionnelles.L'auteur prétend que les attitudes propositionnelles s'accompagnent nécessairement du langage. Cette idèe n'est pas nouvelle, mais il semble qu'il y a peu d'arguments qui la soutiennent dans la littérature. On en trouvera un ici, où l'on montre qu'un élément crucial de a croyance dépend de l'acquisition du concept de vérité objective, qui ne se développe qu'avec le langage.ZusammenfassungWeder ein eine Woche altes Kind noch eine Schlange sind rationale Wesen. Wenn das Kind lange genug überlebt, wird es sich wahrscheinlich zu einem vernünftigen Wesen entwickeln, wäh‐rend das für die Schlange nicht zutrifft. Wenn wir wollen, können wir vom Kind sagen, dass es von Anfang an cin rationales Wesen ist, weil es im Fallc des Ubcrlebens vernünftig werden wird oder weil es zu einer Spezies mit dieser Fähigkeit gehört. Wie auch immer wir das ausdrücken, bleibt bezüglich der Rationalität der Unterschied zwischen dem Kind und der Schlange einerseits und der erwachsenen Person andererseits zurück. Dieser Unterschied wird hier diskutiert.Es wird argumentiert, dass der Unterschied in der Fähigkeit besteht, psychologische Haltun‐gen wie Glauben, Begierden, Absichten und Scham zu haben. Damit erhebt sich die Frage, wie man entscheiden kann, wann ein Wesen solchc Einstellungcn hat; Schlangen, wird man zugeben, haben keine; wie steht es aber mit Hunden Oder Schimpansen? Die Frage ist keine empirische, sondern betrifft die Frage, welche Art von empirischen Belegen für den Entscheid relevant ist, ob ein Wesen derartige Einstellungen hat.Es wird die These aufgestellt, dass Sprachen ein notwendiger Begleitumstand einer jeglichen propositionalen Haltung ist. Der Gedanke ist zwar nicht neu, aber es finden sich wenige Argu‐mente zu seiner Stützung in der Literatur; eines wird hier ausgeführt.Entscheidend für die vorgelegten Betrachtungen ist die Auffassung, wonach Glaube vom Begriff der objektiven Wahrheit abhängt, und dieser kommt erst mit der Sprache. (shrink)

Someone may intend to build a squirrel house without having decided to do it, deliberated about it, formed an intention to do it, or reasoned about it. And despite his intention, he may never build a squirrel house, try to build one, or do anything whatever with the intention of getting a squirrel house built. Pure intending of this kind, intending that may occur without practical reasoning, action, or consequence, poses a problem if we want to give an account of (...) the concept of intention that does not invoke unanalysed episodes or attitudes like willing, mysterious acts of the will, or kinds of causation foreign to science. (shrink)

A theory of radical interpretation gives the meanings of all sentences of a language, and can be verified by evidence available to someone who does not understand the language. Such evidence cannot include detailed information concerning the beliefs and intentions of speakers, and therefore the theory must simultaneously interpret the utterances of speakers and specify (some of) his beliefs. Analogies and connections with decision theory suggest the kind of theory that will serve for radical interpretation, and how permissible evidence (...) can support it. (shrink)

Donald Davidson was one of the most famous and influential philosophers of the twentieth century. The Structure of Truth presents his 1970 Locke Lectures in print for the first time. They comprise an invaluable historical document which illuminates how Davidson was thinking about the theory of meaning, the role of a truth theory therein, the ontological commitments of a truth theory, the notion of logical form, and so on, at a pivotal moment in the development of his thought. (...) Unlike Davidson's previously published work, the lectures are written so as to be presented to an audience as a fully organized and coherent exposition of his program in the philosophy of language. Had they been widely available in the years following 1970, the reception of Davidson's work might have been very different. Given the systematic nature of their presentation of Davidson's semantic program, these lectures will be of interest to anyone working in the philosophy of language. (shrink)

SummaryNeither an infant one week old nor a snail is a rational creature. If the infant survives long enough, he will probably become rational, while this is not true of the snail. If we like, we may say of the infant from the start that he is a rational creature because he will probably become rational if he survives, or because he belongs to a species with this capacity. Whichever way we talk, there remains the difference, with respect (...) to rationality, between the infant and the snail on one hand, and the normal adult person on the other; this difference is discussed here.The difference consists, it is argued, in the having of propositional attitudes such as belief, desire, intention and shame. This raises the question how to tell when a creature has propositional attitudes; snails, we may agree, do not, but how about dogs or chimpanzees? The question is not empirical; the question is what sort of empirical evidence is relevant to deciding when a creature has propositional attitudes.It is next contended that language is a necessary concomitant of any of the propositional attitudes. This idea is not new, but there seem to be few arguments in its favor in the literature; one is attempted here.Crucial to the considerations advanced is the idea that belief depends on having the concept of objective truth, and that this comes only with language.RéuméNi un bébé d'une semaine, ni un serpent ne sont des créatures rationnelles. Si le bébé survit assez longtemps, il deviendra probablement rationnel, mais ce n'est pas vrai pour le serpent. Sil'on veut, on peut dire d'emblee du bébé qu'il est une créature rationnelle parce qu'il le deviendra s'il survit ou parce qu'il appartient à une espèce qui possède cette faculté. Quoi qu'on dise, la différence subsiste, en ce qui concerné la rationalité, entre le bébé et le serpent d'une part, la per‐sonne adulte normale de lcar;autre, et c'est cette différence qui sera discutée ici.La différence consiste, selon l'auteur, en une capacityé d'avoir des attitudes propositionnelles telles que la croyance, le désir, l'intention et la honte. Ceci pose la question de savoir quand on peut dire qu'une créature a des attitudes propositionnelles; on peut se mettre d'accord sur le fait que les serpents n'en ont pas, mais qu'en est‐il des chiens et des chimpanzés? La question n'est pas empirique, elle est de savoir quelle donnée empirique va décider si oui ou non une créature a des attitudes propositionnelles.L'auteur prétend que les attitudes propositionnelles s'accompagnent nécessairement du langage. Cette idèe n'est pas nouvelle, mais il semble qu'il y a peu d'arguments qui la soutiennent dans la littérature. On en trouvera un ici, où l'on montre qu'un élément crucial de a croyance dépend de l'acquisition du concept de vérité objective, qui ne se développe qu'avec le langage.ZusammenfassungWeder ein eine Woche altes Kind noch eine Schlange sind rationale Wesen. Wenn das Kind lange genug überlebt, wird es sich wahrscheinlich zu einem vernünftigen Wesen entwickeln, wäh‐rend das für die Schlange nicht zutrifft. Wenn wir wollen, können wir vom Kind sagen, dass es von Anfang an cin rationales Wesen ist, weil es im Fallc des Ubcrlebens vernünftig werden wird oder weil es zu einer Spezies mit dieser Fähigkeit gehört. Wie auch immer wir das ausdrücken, bleibt bezüglich der Rationalität der Unterschied zwischen dem Kind und der Schlange einerseits und der erwachsenen Person andererseits zurück. Dieser Unterschied wird hier diskutiert.Es wird argumentiert, dass der Unterschied in der Fähigkeit besteht, psychologische Haltun‐gen wie Glauben, Begierden, Absichten und Scham zu haben. Damit erhebt sich die Frage, wie man entscheiden kann, wann ein Wesen solchc Einstellungcn hat; Schlangen, wird man zugeben, haben keine; wie steht es aber mit Hunden Oder Schimpansen? Die Frage ist keine empirische, sondern betrifft die Frage, welche Art von empirischen Belegen für den Entscheid relevant ist, ob ein Wesen derartige Einstellungen hat.Es wird die These aufgestellt, dass Sprachen ein notwendiger Begleitumstand einer jeglichen propositionalen Haltung ist. Der Gedanke ist zwar nicht neu, aber es finden sich wenige Argu‐mente zu seiner Stützung in der Literatur; eines wird hier ausgeführt.Entscheidend für die vorgelegten Betrachtungen ist die Auffassung, wonach Glaube vom Begriff der objektiven Wahrheit abhängt, und dieser kommt erst mit der Sprache. (shrink)

SummaryA dilemma concerning reference is posed: on the one hand it seems essential, if we are to give an account of truth, to first give an account of reference. On the other hand, reference is more remote than truth from the evidence in behavior on which a radical theory of language must depend, since words refer only in the context of sentences, and it is sentences which are needed to promote human purposes. The solution which is proposed is to treat (...) reference as a theoretical construct whose sole function is to serve a theory of truth. Since more than one relation between words and objects will serve a theory of truth equally well, this amounts to giving up the concept of reference as basic. (shrink)

Some years ago a collection of historical and philosophical essays on sex was advertised under the slogan: Philosophers are interested in sex again. Since that time the history of sexuality has become an almost unexceptionable topic, occasioning as many books and articles as anyone would ever care to read. Yet there are still fundamental conceptual problems that get passed over imperceptibly when this topic is discussed, passed over, at least in part, because they seem so basic or obvious that it (...) would be time badly spent to worry too much about them. However, without backtracking toweard this set of problems, one will quite literally not know what one is writing the history of when one writes a history of sexuality.An excellent example of some of the most sophisticated current writing in this field can be found in Western Sexuality, a collection of essays that resulted from a seminar conducted by Philippe Ariès at the Ecole des Hautes Etudes en Sciences Sociales in 1979-80.1 As one would expect, Western Sexuality is characterized by a diversity of methodological and historiographical approaches—social history, intellectual history, cultural history , historical sociology, the analysis of literary texts, and that distinctive kind of history practiced by Michel Foucault and also in evidence in the short essay by Paul Veyne. One perspective virtually absent from this collection is the history of science, and since I believe that the history of science has a decisive and irreducible contribution to make to the history of sexuality, it is not accident that I am going to focus on that connection. But the history of sexuality is also an area in which one’s historiography or implicit epistemology will stamp, virtually irrevocably, one’s first-order historical writing. It is an arena in which philosophical and historical concerns inevitably run into one another. 1. Philippe Ariès and Adnré Béjin, eds., Western Sexuality: Practice and Percept in Past and Present Times . Arnold I. Davidson, a coeditor of Critical Inquiry, is assistant professor of philosophy and member of the Committees on General Studies in the Humanities and on the Conceptual Foundations of Science at the University of Chicago. His previous contribution to Critical Inquiry, “How to Do the History of Psychoanalysis: A Reading of Freud’s Three Essays on the Theory of Sexuality,” appeared in the Winter 1987 issue. (shrink)

The central debate of natural theology among medieval Muslims and Jews concerned whether or not the world was eternal. Opinions divided sharply on this issue because the outcome bore directly on God's relationship with the world: eternity implies a deity bereft of will, while a world with a beginning leads to the contrasting picture of a deity possessed of will. In this exhaustive study of medieval Islamic and Jewish arguments for eternity, creation, and the existence of God, Herbert (...) Davidson provides a systematic classification of the proofs, analyzes and explains them, and traces their sources in Greek philosophy. Throughout the study, Davidson tries to take into account every argument of a philosophical character, disregarding only those arguments that rest entirely on religious faith or which fall below a minimal level of plausibility. (shrink)

SummaryA dilemma concerning reference is posed: on the one hand it seems essential, if we are to give an account of truth, to first give an account of reference. On the other hand, reference is more remote than truth from the evidence in behavior on which a radical theory of language must depend, since words refer only in the context of sentences, and it is sentences which are needed to promote human purposes. The solution which is proposed is to treat (...) reference as a theoretical construct whose sole function is to serve a theory of truth. Since more than one relation between words and objects will serve a theory of truth equally well, this amounts to giving up the concept of reference as basic. (shrink)

This volume is a comprehensive roadmap to the burgeoning area of affective sciences, which now spans several disciplines. The Handbook brings together, for the first time, the various strands of inquiry and latest research in the scientific study of the relationship between the mechanisms of the brain and the psychology of mind. In recent years, scientists have made considerable advances in understanding how brain processes shape emotions and are changed by human emotion. Drawing on a wide range of neuroimaging techniques, (...) neuropsychological assessment, and clinical research, scientists are beginning to understand the biological mechanisms for emotions. As a result, researchers are gaining insight into such compelling questions as: How do people experience life emotionally? Why do people respond so differently to the same experiences? What can the face tell us about internal states? How does emotion in significant social relationships influence health? Are there basic emotions common to all humans? This volume brings together the most eminent scholars in the field to present, in sixty original chapters, the latest research and theories in the field. The book is divided into ten sections: Neuroscience; Autonomic Psychophysiology; Genetics and Development; Expression; Components of Emotion; Personality; Emotion and Social Processes; Adaptation, Culture, and Evolution; Emotion and Psychopathology; and Emotion and Health. This major new volume will be an invaluable resource for researchers that will define affective sciences for the next decade. (shrink)

PREVIOUS WORK Theoretical discussion of the interval measurement of utility based upon theories of decision making under conditions of risk has been voluminous and will not be reviewed here. Those interested will find extensive ...

Examines further the criteria for attributing thought to an object or creature by illuminating the relation between thought, language, and world on the one hand, and the sort of structure that thought and language require on the other. Examines the implications the Unified Theory has with regards to this relation, and challenges the widespread belief that we will not really understand the intentional attitudes, conceptualization, or language until we can give a purely extensional, physicalist account of them.

In this paper I will consider a number of responses to the grounding problem for presentism. I don’t think that the grounding problem is a damning problem for the presentist (it seems to me that presentism has much more serious problems with cross-time relations and relativity). But each of the solutions comes at a cost, and some are much pricier than others. I will set out what I take these costs to be when I examine each response to (...) the grounding problem. (shrink)

Containing the debate between Michel Foucault and Noam Chomsky on epistemology and politics, this book also features the most significant essays by the most important French thinkers who influenced and were influenced by Foucault. Foucault's teachers, colleagues, and collaborators take up his major claims, from his first to final works, and provide us with the authoritative context in which to understand Foucault's writings. This volume also includes several important works by Foucault previously unpublished in English. The other contributors are Georges (...) Canguilhem, Gilles Deleuze, Jacques Derrida, Pierre Hadot, Michel Serres, and Paul Veyne. Here for the first time is the French Foucault. This volume offers lucid and important texts that will appeal to students and professors at every level of study. It is essential reading for all scholars of twentieth-century philosophy and critical theory. (shrink)

Here we are witness to the great cultural event of the West, the emergence of a Latin philosophical language translated from the Greek. Once again, it would be necessary to make a systematic study of the formation of this technical vocabulary that, thanks to Cicero, Seneca, Tertullian, Victorinus, Calcidius, Augustine, and Boethius, would leave its mark, by way of the Middle Ages, on the birth of modern thought. Can it be hoped that one day, with current technical means, it (...) class='Hi'>will be possible to compile a complete lexicon of the correspondences of philosophical terminology in Greek and Latin? Furthermore, lengthy commentaries would be needed, for the most interesting task would be to analyze the shifts in meaning that take place in the movement from one language to another. In the case of the ontological vocabulary the translation of ousia by substantia, for example, is justly famous and has again recently inspired some remarkable studies. This brings us once more to a phenomenon we discretely alluded to earlier with the word philosophia, and which we will encounter throughout the present discussion: the misunderstandings, shifts or losses in meaning, the reinterpretations, sometimes even to the point of misreading, that arise once tradition, translation, and exegesis coexist. So our history of the Hellenistic and Roman thought will consist above all of recognizing and analyzing the evolution of meanings and significance. Pierre Hadot holds the chair of the History of Hellenistic and Roman Thought at the Collège de France. He is the author of many books and articles on the history of ancient philosophy and theology. Among his works are Plotin et la simplicité du regard, Porphyre et Vitctorinus, Marius Victorinus: Recherches sur sa vie et ses oeuvres, and Exercises spirituels et philosophie antique. Arnold I. Davidson, executive editor of Critical Inquiry, is associate professor of philosophy and a member of the Committees on the Conceptual Foundations of Science and General Studies in the Humanities at the University of Chicago. He introduced and edited the “Symposium on Heidegger and Nazism” . He is currently working on the history of horror as it relates to the epistemology of norms and deviations. Paula Wissing, a free-lance translator and editor, has recently translated Marcel Detienne and Jean-Pierre Vernant’s The Cuisine of Sacrifice among the Greeks . She also contributed translations of articles by Maurice Blanchot, Philippe Lacoue-Labarthe, and Emmanuel Levinas for the “Symposium on Heidegger and Nazism.”. (shrink)

Western science has generally addressed human nature in its most negative aspects-the human potential for violence, the genetic and biochemical bases for selfishness, depression, and anxiety. In contrast, Tibetan Buddhism has long celebrated the human potential for compassion, and is dedicated to studying the scope, expression, and training of compassionate feeling and action. Science and Compassion examines how the views of Western behavioral science hold up to scrutiny by Tibetan Buddhists. Resulting from a meeting between the Dalai Lama, leading Western (...) scholars, and a group of Tibetan monks, the volume includes essays exploring points of difference and overlap between the two perspectives. Opening with the story of the extraordinary meeting in Dharamsala India, the book then takes the reader through the best of what Western behavioral scientific tradition has to say about altruism, ethics, empathy, and compassion-looking at how different elements of this science are challenged by cross-cultural examination. In a series of essays, the participating scientists and scholars ask not only how Tibetan and Western understandings of emotion differ, but how Western behavioral science might broaden and enrich its understanding of human nature to do justice to the study of human emotions. An essay by the Dalai Lama reveals his views on human nature, offering a useful exposition of the Buddhist point of view. Also included are direct excerpts from the dialogues themselves, which are filled with intellectual intensity, moments of convergence, and frequent humor. This extraordinary cross-cultural dialogue about our most essential natures will appeal to scientists, scholars, and the educated lay reader. (shrink)

Perhaps no one has done more in the last 30 years to advance thinking in the metaphysics of modality than has Alvin Plantinga. Collected here are some of his most important essays on this influential subject. Dating back from the late 1960's to the present, they chronicle the development of Plantinga's thoughts about some of the most fundamental issues in metaphysics: what is the nature of abstract objects like possible worlds, properties, propositions, and such phenomena? Are there possible but non-actual (...) objects? Can objects that do not exist exemplify properties? Plantinga gives thorough and penetrating to all of these questions and many others. This volume contains some of the best work in metaphysics from the past 30 years, and will remain a source of critical contention and keen interest among philosophers of metaphysics and philosophical logic for years to come. (shrink)

Through the thickets of recent debates, I take two facts as clear enough starting points. The first is that Heidegger’s participation in National Socialism, and especially his remarks and pronouncements after the war, were, and remain, horrifying. The second is that Heidegger remains of the essential philosophers of our century; Maurice Blanchot testifies for several generations when he refers to the “veritable intellectual shock” that the reading of Being and Time produced in him.5 And Emmanuel Levinas, not hesitating to express (...) his reservations about Heidegger, can nevertheless bring himself to say that a person “who undertakes to philosophize in the twentieth century cannot not have gone through Hiedegger’s philosophy, even to escape it.”6 In this century, perhaps only Ludwig Wittgenstein has had a comparable impact and influence on philosophy. I do not mean to deny that one can reject the over seventy volumes of Heidegger’s Gesamtausgabe as worthless, that one can, as with Wittgenstein, find that his work is obscure, indulgent, impossible to read, that nothing in it contributes to philosophy. But both Heidegger and Wittgenstein write in anticipation of this reaction, recognizing that their desires, differently articulated, to overcome philosophy will help to determine how their writing is received. Stanley Cavell’s characterization of Wittgenstein’s Philosophical Investigations describes Heidegger as well:Philosophical Investigations, like the major modernist works of the past century at least, is, logically speaking, esoteric. That is, such works seek to split their audience into insiders and outsiders ; hence they create the particular unpleasantness of cults ; hence demand for their sincere reception the shock of conversion.7When combined with Heidegger’s political engagement, the particular unpleasantness of cults and indifference are more than joined. Thus it can seem as though one must either exculpate Heidegger, explain away his relation to Nazism as an aberration from the outside, or reject his thought entirely, declare that his books should no longer be read. In an attempt to begin to confront these issues, Critical Inquiry is publishing this symposium. 5. Maurice Blanchot, “Thinking the Apocalypse: A Letter from Maurice Blanchot to Catherine David,” trans. Paula Wissing, p. 479 of this issue.6. Emmanuel Levinas, Ethics and Infinity: Conversations with Philippe Nemo, trans. Richard A. Cohen , p. 42. See also the last line of Gadamer, “ ‘Back from Syracuse?’ “ p. 430.7. Stanley Cavell, The Claim of Reason: Wittgenstein, Skepticism, Morality, and Tragedy , p. xvi; hereafter abbreviated CR. Arnold I. Davidson, a coeditor of Critical Inquiry, is associate professor of philosophy and member of the Committees on General Studies in the Humanities and on the Conceptual Foundations of Science at the University of Chicago. His most recent contribution to Critical Inquiry is “Sex and the Emergence of Sexuality”. (shrink)

Most direct reference theorists about indexicals and proper names have adopted the thesis that singular propositions about physical objects are composed of physical objects and properties.1 There have been a number of recent proponents of such a view, including Scott Soames, Nathan Salmon, John Perry, Howard Wettstein, and David Kaplan.2 Since Kaplan is the individual who is best known for holding such a view, let's call a proposition that is composed of objects and properties a K-proposition. In this paper, I (...) will attempt to show that a direct reference view about the content of proper names and indexicals leads very naturally to the position that all singular propositions about physical objects are K-propositions.3 Then, I will attempt to show that this view of propositions is false. I will spend the bulk of the paper on this latter task. My goal in the paper, then, is to show that adopting the direct reference thesis comes at a cost problems the view has with problems such as opacity and the significance of some identity statements; it comes at even more of a cost). (shrink)

This book, the last one written by Piaget, presents a new line of empirical studies based on a revised formulation of his theory of the development of logical reasoning. The amended theory overcomes many problems and criticisms of his earlier formulations by providing a fresh explanation for the origin of mental operations and mental organization based on the concept of meaning. It also offers a more elegant vision of the continuity in mental development from birth to adulthood. As the final (...) revision of Piaget's theory -- and one that opens up new areas of inquiry -- this book calls for a reinterpretation of his earlier work -- a task which will occupy scholars for decades to come. (shrink)

I have two primary aims in the following paper, aims that are inextricably intertwined. First, I want to raise some historiographical and epistemological issues about how to write the history of psychoanalysis. Although they arise quite generally in the history of science, these issues have a special status and urgency when the domain is the history of psychoanalysis. Second, in light of the epistemological and methodological orientation that I am going to advocate, I want to begin a reading of Freud’s (...) Three Essays on the Theory of Sexuality, one whose specificity is a function of my attachment to this orientation, to a particular way of doing the history of psychoanalysis. Despite the enormous number of pages that have been written on Freud’s Three Essays, it is very easy to underestimate the density of this book, a density at once historical, rhetorical, and conceptual. This underestimation stems in part from historiographical presumptions that quite quickly misdirect us away from the fundamental issues.In raising question about the historiography of the history of science, I obviously cannot begin at the beginning. So let me begin much further along, with the writings of Michel Foucault. I think of the works of Foucault, in conjunction with that of Gaston Bachelard and Georges Canguilhem, as exemplifying a very distinctive perspective about how to write the history of science. In the English-speaking world, perhaps only the work of Ian Hacking both shares this perspective and ranks with its French counterparts in terms of originality and quality. No brief summary can avoid eliding the differences between Bachelard, Canguilhem, Hacking, and Foucault; indeed, the summary I am going to produce does not even fully capture Foucault’s perspective, which he called “archaeology.”1 But this sketch will have to do for the purposes I have in mind here, whose ultimate aim is to reorient our approach to the history of psychoanalysis. 1. The sketch that follows reproduces, with some omissions and additions, the beginning of my “Archeology, Genealogy, Ethics,” in Michel Foucault: A Critical Reader, ed. David Hoy , pp. 221-34. Arnold I. Davidson is assistant professor in the department of philosophy, the Committee on the Conceptual Foundations of Science, and the Committee on General Studies in the Humanities at the University of Chicago. He is currently writing a book on the history and epistemology of nineteenth-century psychiatric theories of sexuality. (shrink)

The subjective experience of schizophrenia, its cause, and its course have been consistent topics of interest within the phenomenological tradition since its inception. After 80 years of study and the efforts of many investigators, however, phenomenological contributions have so far had only a modest impact on current understandings of this disorder. In this article, the author reviews the methodological and theoretical issues involved in the development of a phenomenological approach to understanding schizophrenia. Drawing examples from his own empirical research, the (...) author illustrates the three steps of description, understanding, and explanation required by an application of the phenomenological method to this empirical domain. He then considers obstacles to the acceptance of insights generated through this method by the mainstream psychiatric community. In conclusion, he suggests that the promise offered by a phenomenological approach will most likely be fulfilled when investigators appeal to the phenomenological conviction in intentionality to provide the guidelines for an empirical science of subjective life. (shrink)

Near the end of the long and often convoluted discussion of freedom in the chapter ‘Of Power’ in An Essay concerning Human Understanding, Locke states that in ‘The care of ourselves, that we mistake not imaginary for real happiness, is the necessary foundation of our liberty’. He goes on to explain that ‘we are by the necessity of preferring and pursuing true happiness as our greatest good, obliged to suspend the satisfaction of our desire in particular cases’. Locke then adds (...) that the ability to suspend our desires in particular cases is ‘the hinge on which turns the liberty of intellectual Beings’. Unfortunately, this hinge has proved a serious stumbling block for commentators. After three hundred years, serious scholarly disagreement remains about even the central orientation of Locke’s views on freedom. Locke was aware of the opacity surrounding portions of his discussion of liberty. In letters to several correspondents, he confesses to almost leaving it out of the first edition, fearing that ‘the novelty and subtlety of the matter itself... [would be taken] as the paradoxes of an innovator or the stumblings of an ill-advised wanderer’. As evidence that his worries were not far wrong, Locke adds that amongst his friends, ‘more have entered into discussion with... [me] about this one subject than about all the remaining chapters of the book’. My entry into this controversy will be by way of Leibniz, one of Locke’s earliest and most astute commentators. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy, Psychiatry, & Psychology 9.2 (2002) 131-136 [Access article in PDF] Language, Logic, and Recovery:A Commentary on van Staden Paul Falzer and Larry Davidson Keywords: analytic philosophy, experience, Frege, ordinary language, psychosis, psychotherapy. VAN STADEN'S PAPER, "Linguistic Markers of Recovery," takes on a formidable task. As he explains it, findings from a previously conducted empirical study suggest that recovery from a psychiatric condition can be predicted by certain (...) patterns of first person pronoun usage. His current paper explains how these patterns follow the mathematical logic of Gottlob Frege. van Staden's attempt to systematize the link between language and treatment outcome shows promise. We want to support his effort by raising a few caveats about the application of foundational systems in psychiatry and psychology, particularly the advisability of employing a logical system to explain recovery from mental illness. Along the way, we will be identifying related issues that the author may elect to take up in his future work.van Staden's proposal is inspired by Frege's logical system, but the paper is, at the very least, an innovative adaptation. There are various points where we are left to wonder just how much of this proposal is really Frege's. Nevertheless, the genesis of van Staden's ideas is so dependent that one would expect a fuller account of Frege's pivotal role in the development of modern logic, how his work precipitated what is known commonly as the linguistic turn, and why a logical system that was so well received when first articulated was eclipsed so quickly by Russell's Principia (1963) and Wittgenstein's Tractatus. (1981) These issues can be addressed separately and perhaps they should, because lacking an account of how Frege's philosophy developed and evolved makes the presentation appear somewhat sketchy and incomplete.Frege is portrayed in philosophical lore as the founder of modern logic and a pioneer of the movement that later became known as analytic philosophy. Dummett (1991) regards Frege's Foundations of Arithmetic (1968) as analytical philosophy's first work (p. 111). According to Quine (1955), "All modern logic owes an incalculable debt to Frege. If anyone can be singled out as the founder of mathematical logic, it is by all odds he" (p. 158). Rorty (1967) notes that analytic philosophy's tack of construing philosophical questions as turning on language use and construction challenges the entire tradition, from Parmenides forward. However, the challenge reaches fruition not in Frege, but in works of Moore, Wittgenstein, and Austin. Rather than [End Page 131] sharing the limelight with the great analytic philosophers, Frege has become somewhat of a peripheral figure, whose contribution is usually portrayed as transitional. In some respects, analytic philosophy was moving against Frege's, and later, Russell's logical systems as it was concomitantly countering the various strands of idealism expounded principally by Bradley and McTaggart (see Hacker 1996, 5-12). Almost from the outset, Fregean logic was caught in a cross fire, and the author is obligated to tell us why we should be attending to the pristine version and not the more fully developed approaches that came soon after.Such a justification undoubtedly would begin with the dictum most central to Frege's philosophical thought, that propositions are primary. For Kemp (1998), this declaration carries two interrelated implications: Logical propositions are the real bearers of truth and falsity, and reasoning is a movement from one judgment to another (see p. 218). Frege posits that propositions are independent of mind, grammar, and language use. Knowledge and cognition are embodied in, but do not predicate, judgment. Frege adamantly rejects the notion that philosophical concepts are grounded in psychological phenomena, such as perception, sense impression, and some traditional accounts of meaning. This is the doctrine known as psychologism, and Frege abjures the suggestion that psychology can contain the sciences or adjudicate their findings (Frege 1956; for a discussion of this doctrine, see Notturno 1989; Davidson 1988; Davidson and Cosgrove 1991). The dictum that propositions are primary dispels the commonly held idea that reasoning begins with perception and proceeds... (shrink)

Structured interviews were held with 149 registered nurses in seven countries in America, Asia, Australia and Europe concerning the feeding of severely demented patients who do not accept food. The most common reasons for nurses being willing to change their decision to feed or not to feed were an order from the medical head, a request from the patient's husband and/or the staff meeting. There was a connection between the willingness to feed and the ranking of ethical principles. Nurses who (...) were most prone to feed the patient most often gave a high rank to the ethical principle of sanctity of life, while those who primarily chose not to feed the patient gave a high rank to the ethical principle of autonomy. All nurses stressed the ethical principle of beneficence. Des interviews structurés ont eu lieu avec 149 infirmiers/ères dans sept pays en Amérique, Asie, Australie et Europe concernant l'alimentation des malades gravement dément qui refusent de manger. La raison la plus générale pour des infirmiers/ères d'être prêt à changer leures décisions de donner à manger ou non sont: un ordre du médecin, la demande du mari de la malade ou de la réunion du personnel. Il y avait un lien entre la volonté de nourir et le rang des principes éthiques. Les infirmiers/ères les plus enclins de nourir la malade le plus souvent donnaient un rang supérieur au principe éthique de la sainteté de vie, pendant que ceux et celles qui choisissaient de ne pas nourrir la malade donnaient un rang supérieur au principe éthique de l'autonomie. Tous insistaient sur l'importance du principe éthique de la bienfaisance. Konstruktive Interviews wurden mit 149 ausgebildeten Krankenschwestern und Pfleger in sieben Ländern in Amerika, Asien, Australien und Europa gehalten über die Ernährung von schwer von Dementia praecox leidenden Patienten, die das Essen verweigern. Die gewöhnlichsten Gründe des Pflegepersonals für die Bereitwilligkeit, ihre Entscheidung, zu ernähren oder nicht, zu ändern, waren Anordnungen vom medizinischen Chef, Anfragen vom Ehemann der Patientin und/oder einer Personalsitzung. Es bestand ein Zusammenhang zwischen der Bereitwilligkeit zur Ernährung und dem Rang der ethischen Prinzipien. Die Pflegenden, die sich am meisten neigten, die Patientin zu ernähren, gaben dem ethischen Prinzip der Heiligkeit des Lebens einen hohen Rang, während die, die meistens vorzogen, die Patientin nicht zu ernähren, gaben dem ethischen Prinzip der Autonomie einen hohen Rang. Alle Pflegenden legten grossen Wert auf das ethische Prinzip der Wohltätigkeit. (shrink)

Practices of the self are prominent in Spinoza, both in the Ethics and On the Emendation of the Intellect. The same can be said of Descartes, e.g., his Discourse on the Method. What, if anything, distinguishes their practices of the self? Michel Foucault’s concept of “spirituality” isolates how Spinoza ’s practices are relatively unusual in the early modern era. Spirituality, as defined by Foucault in The Hermeneutics of the Subject, requires changes in the ethical subject before one can begin philosophizing, (...) and claims to result in a complete transfiguration or perfection of the subject. Both these characteristics are present in Spinoza ’s Emendation while both are lacking in Descartes’ Discourse. Turning to the Ethics’ practices of the self, I show how affects can be moderated through other affects, and that this text establishes a thorough training of the self which will strengthen one’s overall power well into the future. My treatment of the Ethics differs in emphasis from many other readings which focus on reason’s power over affects, or on cognitive therapy which moderates individual affects to lessen current sadness. In both works, Spinoza ’s practices of the self promise significant changes to those who undergo them. (shrink)

Alexander Anievas and Kerem Nişancıoğlu’sHow the West Came to Ruleis an important intervention within Marxist historical debates which seeks to use the theory of uneven and combined development to explain the origin and rise to dominance of capitalism. The argument is shaped by a critique of Political Marxist ‘internalist’ explanations of the process, to which the authors counterpose an account which emphasises its inescapably ‘inter-societal’ nature. While recognising the many contributions that the book makes to our historical understanding, this article (...) argues that these insights do not depend onUCD, and could have been arrived at without reference to it. In particular, it will try to show thatUCDis inapplicable in periods before the consolidation of capitalism, but might be more usefully extended spatially rather than chronologically. (shrink)

Spinoza rarely refers to art. However, there are extensive resources for a Spinozist aesthetics in his discussion of health in the Ethics and of social affects in his political works. There have been recently been a few essays linking Spinoza and art, but this essay additionally fuses Spinoza’s politics to an affective aesthetics. Spinoza’s statements that art makes us healthier (Ethics 4p54Sch; Emendation section 17) form the foundation of an aesthetics. In Spinoza’s definition, “health” is caused by external objects that (...) maintain our power to act in a variety of ways. Humans need such objects because our complex bodies constantly lose or consume many parts necessary to our overall functioning. Notably, Spinoza defines humans’ bodies through this complexity (2p13Sch), so health as maintenance of complexity is a distinctly human endeavor. Further, while art is not the only healthy activity, I argue that art is a particularly potent cure, which explains Spinoza’s otherwise opaque comment that music can cure melancholy (by which he meant a near-total inability to act, akin to death). Rather than only causing frivolous pleasures, art may be as essential to human flourishing as are other human beings in general; other people are “most useful” because of the variety of actions they make possible (4p35Cor & Sch1). Art’s production of a dizzying variety of affects is likewise most useful for health. -/- Having established how art in general affects the individual, I then explain the role of artists in shaping social groups. Artists use vivid and highly charged affective techniques, as do political sovereigns and religious prophets (TTP chapters 1-2 & 15-16). However, sovereigns and prophets are concerned exclusively with “morality,” defined by Spinoza as the use of affects (primarily based on fear and hope) to produce “obedience” in the generic multitude or people at large. An artist, however, rarely causes affects in the whole nation, affecting instead only a smaller niche or “sub-genre” of people. The affects produced in this group are also not identical to those used by sovereigns, since artists do not primarily deploy sad affects of hope and fear but instead use a wide variety of joyful affects. Further, in Spinoza’s analysis of ceremonies (TTP chapter 5), we see how small groups exposed to repeated ceremonies or social practices eventually develop new strengths which they lacked before. Repeated exposure to shared aesthetic “ceremonies” (e.g., live music performances) of the same sub-genre will over time create the capacity of new powers in the sub-genre of people, which distinguishes them from the masses. Spinoza says sovereigns forge a “second nature” for the generic people through affects; we can then affirm that smaller groups exposed to a distinct sub-genre of art can acquire a new “third nature” which will contain unique powers extending beyond healthy maintenance of their existing bodies. That is, art in general is necessary to flourish and remain whole (maintaining health), but it can also occasionally expand what one is to unforeseen heights (through specific artistic sub-genres). (shrink)

This chapter briefly discusses the history of the notion of "cure" in relation to serious mental illnesses from Pinel to the present day, including both theories on the nature of the illnesses and the nature of presumed therapeutic agents and mechanisms. The chapter then gives a brief overview of the notion of "recovery" in relation to serious mental illnesses, also from Pinel to the present day, and describes various definitions and forms of recovery as they have emerged over time. With (...) this historical and conceptual background in place, the chapter then takes up the present state-of-the-art in psychiatry in relation to both concepts of cure and recovery, considers the empirical and neuroscientific evidence available relative to each concept, and then suggests several directions for research and philosophical reflection as the field continues to evolve. Two guiding principles that shape this discussion are that mental illnesses are not one-dimensional phenomena, but may be made up of several loosely related components which each have their own natural course, and that mental illnesses do not typically take over the entirety of a person's functioning, but also leave other aspects of functioning relatively intact. The combination of these principles suggests that cure and recovery are not likely to be binary functions in relation to serious mental illnesses, but will more likely be more a matter of degree across multiple domains. (shrink)

Review from other book by this author `...these intriguing views are ingeniously argued and fruitfully provocative.' Philosophy. 'Review from previous edition 'it must be said that this is one of the most impressive works of analytical philosophy to appear for a good many years.' -Peter Strawson, Times Literary Supplement 'Review from previous edition 'it must be said that this is one of the most impressive works of analytical philosophy to appear for a good many years... The positions adopted are argued (...) for with an extraordinarily sustained seriousness and determination... the work will become, and deserves to become, a classic in its field.' -Peter Strawson, Times Literary SupplementDonald Davidson has prepared a new edition of his classic 1980 collection of Essays on Actions and Events, including two additional essays. This seminal work on the nature of human action features influential discussions of such topics as freedom to act; weakness of the will; the logical form of talk about actions, intentions, and causality; the logic of practical reasoning; Hume's theory of the indirect passions; and the nature and limits of decision theory. 'a classic in its field.' P. F. Strawson. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Creation of Feminist Consciousness: From the Middle Ages to 1870Roberta DavidsonThe Creation of Feminist Consciousness: From the Middle Ages to 1870, by Gerda Lerner; xii & 395 pp. Oxford: Oxford University Press, 1993, $27.50.Gerda Lerner’s sense that historical events matter because of their impact on individuals may have developed, in part, due to the remarkable pattern of her own life. She was an Austrian Jewish intellectual and (...) socialist who was arrested by and escaped from the Nazis (through the intervention of her German professor who could not believe that Hitler would wish such a promising student destroyed); a refugee to America, speaking little English, forced to work as a waitress, a domestic worker, a sales clerk, an office employee, an X-ray technician and medical assistant; the author of a novel based on her life in Austria; and a feminist pioneer of Women’s Studies programs in American college curricula. In her latest works, The Creation of Patriarchy and The Creation of Feminist Consciousness, her motives for writing seem due less to a professional need to publish, than the wish to leave a record of other women’s intellectual struggles. Writing her latest work, Lerner reveals, “was the most difficult work I have ever done because the scope of women’s difficulties, losses and disappointments, the horrifying tragedy of wasted talents and energy extending over centuries and millennia, became more visible to me than it had ever before. But in the end, I also sensed and experienced the strength of resistance, endurance and transcendence, the luminous thread of a common search for history, the insistence by women that we have a history and with it full humanity” (p. x). Her mission, therefore, is not only one of historical reconstruction—it is also to communicate the continuity of women’s struggle.There is little question that once again, as in The Creation of Patriarchy, some readers will feel that Lerner has attempted to do too much. She records women’s intellectual development—particularly in its protofeminist manifestations—from the early Middle Ages to the nineteenth century. She incorporates no fewer than three women’s histories in each chapter. Where possible Lerner cites the record of the achievements and attitudes of Jewish women and American women of color. Her theories are conventional, largely derived from readings of the texts with which she works rather than the application of an overlying theoretical understanding. The discovery that predominates and [End Page 185] appears to have contributed to the structure of her work is that women have exhausted themselves and wasted their time continuously repeating earlier efforts, largely because they were unaware that they were not breaking new intellectual ground each time they addressed questions of gender. She is optimistic that the establishment of Women’s Studies as a discipline in American and Western European academies has broken this cycle at last. “While the development is uneven, depending as it does on the existence of women’s movements, it is also irreversible. Once the basic fallacy of patriarchal thought—the assumption that a half of humankind can adequately represent the whole—has been exposed and explained, it can no more be undone than was the insight that the earth is round, not flat” (p. 273).Lerner’s book is Women’s Studies in the traditional sense: she studies the lives and works of individual women. It is written in a style accessible for non-academics with an interest in the subject. While greater detail and deeper analysis would have been welcome, on the whole, her readings (as might be expected) are sound, and her achievement impressive.Roberta DavidsonWhitman CollegeCopyright © 1995 The Johns Hopkins University Press... (shrink)

Since ancient Greece’s “megalopolis,” the concept of vast cities has loomed in the urban discourse. A century ago, English planner Patrick Geddes warned about a growing imbalance between traditional society and ever-larger conurbations, an anxiety that Lewis Mumford later invoked to predict that urban hubris would inevitably collapse of its own weight. In 1961, by contrast, the geographer Jean Gottman surveyed the interconnected agglomeration stretching from Washington, D.C. up the east coast of the United States to the cities of southern (...) New England, and more optimistically highlighted this new urban form’s governance potential. Today, the question is not whether urbanism will arrive at the scale that so concerned Geddes and Mumford yet engaged Gottman—it already has. Commentators and scholars increasingly recognize that vast polycentric urban regions are displacing cities and metropolitan areas as the locus of modern growth and development. Eleven distinct urban-centered megaregions, for example, concentrate the bulk of the population and economic activity in the United States, and similar clusters are coalescing globally, from Greater Tokyo, Beijing, and the Pearl River Delta, to the arc from São Paulo to Rio de Janeiro, to the European urban spine running from London to Milan. Grappling with the phenomenon’s legal-institutional dimensions—whether and how to formalize governance to match this scale—requires more than transposing the descriptive and normative discourse on metropolitanism. Crosscurrents around fragmentation, efficiency, inequality, and democratic legitimacy refract, but there are distinct arguments for fostering governance—and equally particular concerns to anticipate—with the rise of the megalopolis. (shrink)

Belief in propositions no longer brings about the sorts of looks it did when Quine's affinity for desert landscapes held sway in the Anglo-American philosophical scene. People are doing work in the metaphysics of propositions, trying to figure out what sorts of creatures propositions are. In philosophers like Frege, Russell, and Moore we have strong shoulders upon which to stand. But, there is much more work that needs to be done. I will try to do a bit of that (...) work here. In the paper, I will probe the notion that propositions are structured entities, and that it is useful to think of their structure as resembling the structure of the sentences which express them. First, I will speak briefly to the issue of why one might find it rational to believe that propositions exist. In the second part of the paper, I will argue that we should think of propositions as having structure. In the last section, I will examine the nature of the structure of propositions. I will consider a recent account given by Jeffrey King of the nature of the relation that unifies constituents. I conclude by sketching my own view of the relation that holds between propositional constituents in virtue of which they compose a proposition. 1 I Why Believe in Propositions? Propositions are taken to be abstract entities that are a) the primary bearers of truth and falsity, b) the objects of our propositional attitudes, and c) the referents of "that-. (shrink)

This volume contains some of the best work in metaphysics from the past 30 years, and will remain a source of critical contention and keen interest among ...

For the past 30 years, Alvin Plantinga's work in the metaphysics of modality has been both insightful and innovative; it is high time that his papers in this area be collected together in a single volume. This book contains 11 pieces of Plantinga's work in modal metaphysics, arranged in chronological order so one can trace the development of his thought on matters modal. In what follows I will lay out the principal concepts and arguments in these papers.

This book offers an in-depth and updated examination of the nature of haecceity—that primitive entity which explains why something is distinct from other things. -/- The book begins by exploring different conceptions of haecceity throughout history. The discussion of various figures across history is important for getting clear on the nature of haecceity and its role in individuation. The next part of the book examines different views about the nature of haecceity. The author defends a view on which haecceities have (...) objects that instantiate them as constituents. Following that, the book considers arguments for and against the existence of haecceities, the epistemology of haecceity, and the distinction between qualitative and non-qualitative properties. -/- About Haecceity will appeal to scholars and advanced students working in metaphysics, philosophy of language, epistemology, logic, and history of philosophy. (shrink)

Michel Foucault turned to Classical and Hellenistic philosophy late in his career, a change of focus that surprised and was misunderstood by many at the time. Often, it is supposed that his aim was to find the “freedom” that he had allegedly denied in his earlier works on power relations; he is thought to have proposed an autonomous self which would oppose and resist dominating political institutions. I instead contend that Foucault’s work on the Ancients is better understood as a (...) challenge to or interrogation of current understandings of freedom. Rather than locating a subject whose freedom would consist in a lack of determination (whether from power or any other source), “freedom” in Foucault’s work on the Ancients is the result of a deterministic production. Rather than describing a freedom which is already naturally ours, Foucault shows how Classical and Hellenistic subjects used techniques to constitute themselves as free. Hence his later works’ emphasis on askesis, or “practices of the self”— that is, the work one performs on oneself in order to transform what one is. Practices of askesis, and those of Epictetus in particular, show that knowledge alone is not sufficient for morally improving oneself. Practices of askesis also indicate that treating one’s volition (or “will”) as a quasi-object to be adjusted through practical techniques does not alienate freedom, but rather is freedom’s foundation. Indeed, Foucault shows that through the exercises of askesis, a subject can be produced and constituted as free for the first time. Examples of askesis in Epictetus are given to show how a Stoic could force himself to have a morally correct volition: taking ideas which he knew but could not follow, and transforming them into principles of actual conduct which he could not help but follow. The sense of “freedom” and “subject” developed in Foucault’s reading of the Stoics thus remains wholly foreign to free will as an original possession of a purely autonomous self. In fact, it challenges free will on a number of issues, including the relation of choice to knowledge, how to effectively reform and reshape desire and judgment, and the benefits of treating oneself as a quasi-object. It is through askesis that Foucault most clearly raises these challenges, and in so doing, makes us question our reliance on the free will as an explanation for human ethical behavior. He replaces it with askesis, a set of effective techniques which can actually transform us into the ethical selves we want to become. (shrink)

For the Ancient Greek thinkers Plato and Aristotle, questions about philosophy concerned the fundamental nature of reality. This introduction is based on their views, boiling philosophy down to nine essential questions and using them to reveal how we think about the major topics of metaphysics and epistemology. It is a fast-paced tour of the Western philosophical tradition, walking you through age-old questions about God, free will, skepticism, truth and perception and introducing you to distinctive features and methods. By unpacking (...) and exploring each of the nine questions in turn, you find out what it really means to do philosophy. (shrink)