:This paper examines the transmediation of sacrifice in the Isuma “Fast Runner” trilogy, focusing in particular upon The Journals of Knud Rasmussen. In this film the impact of the introduction of Christianity upon traditional Inuit culture in the 1920s sets the stage for literal and metaphorical sacrifice, tied inexorably to the parallel threat of conversion and the transvaluation of traditional shamanistic beliefs. In the process, the film maintains a critical stance with respect to both the ethnographic perspective of the outsider, (...) which it incorporates, and to its own preferred Inuit perspective. My reading of the transmediation of sacrifice in The Journals rests upon the relation between sacrificial substitution and the notion of communion, in both doctrinaire and more secular senses. I argue that the film presents the Inuit characters negotiating a necessary détente with Christian culture, both at the cost of traditional beliefs and in the form of the co-optation and transmediation of ritual within the film's story, a process mirrored in the appropriation of the digital video medium in the fictional re-creation of these events. (shrink)

This paper explores one means of connection between Whitehead and Deleuze through an investigation into the figure of the ‘beautiful soul’. I first examine Deleuze’s claim that a philosophy of difference risks a ‘new’ version of the beautiful soul, situating this figure in its historical context in Hegel. I then consider why Whitehead may initially appear to fall into the trap of the beautiful soul before arguing that this is not the case. Seeing how brings Whitehead and Deleuze closer together (...) by showing that their respective insistences on the risks, dangers, and adventures integral to speculative thinking highlight the importance of the intersection between the existential and the metaphysical. (shrink)

Michela Bella’s Ontology after Philosophical Psychology: The Continuity of Consciousness in William James’s Philosophy of Mind offers a detailed survey of James’s thought using “continuity” as its focal lens. Because the book presumes significant familiarity with James and frequently includes dense exegesis of his work’s most technical aspects, it is primarily for specialists. It will particularly interest James scholars studying the entanglement of the metaphysical with the psychological and epistemological.Combining “historical” and “theoretical” points of view, Bella tracks “James’s gradual translation (...) of psychological experimental observations of the continuity of thought into an ontological perspective... (shrink)

Although psychologists study both the objective (behavior) and the subjective (phenomenology) components of cognition, we argue that an overemphasis on the subjective drives a wedge between psychology and other closely related scientific disciplines, such as comparative studies of cognition and artificial intelligence. This wedge is particularly apparent in contemporary studies of episodic recollection and future planning, two related abilities that many have assumed to be unique to humans. We shall challenge this doctrine. To do so, we shall adopt an ethological (...) approach to comparative cognition and this necessitates two requirements. The first is that memory and planning need to be characterized in terms of objectively defined properties as opposed to purely phenomenological ones; the ability to remember what happened, where, and how long ago is a critical behavioral criterion for episodic memory. The second requirement is the identification of an ethological context in which these memories would confer a selective advantage. As a consequence, we turn this debate into an empirical evaluation in nonlinguistic animals and one embodied in synthetic creatures. Indeed, our behavioral conception of flexibly deployable information about “what, where, and when” has so far supported a comparative cognition in animals as diverse as corvids and primates. We argue that this approach may clarify and challenge ideas that have been based solely on research with human subjects, without the need to be constrained by phenomenological assumptions based on human‐centric ways of thinking. (shrink)

Norman Kretzmann's recent analysis of the natural lawslogan ``lex iniusta non est lex'' (an unjust law is nota law) demonstrates the coherence of the slogan andmakes a case for its practical value, but I shallargue that it also ends up showing that the sloganfails to mark any interesting conceptual or practicaldivision between natural law and legal positivistviews about the nature of law. I argue that this is ahappy result. The non-est-lex slogan has been used toexaggerate the extent of disagreement about (...) the natureof law and has diverted critics of natural law theoryfrom recognizing that the main disagreement betweennatural lawyers and legal positivists centres ontheories of practical reason and how they affect ourunderstanding of the relationship between law andmorality. This extends the debate about the nature oflaw somewhat beyond the traditional boundaries ofphilosophy of law, but these boundaries are due inpart to the diversion created by debate over thenon-est-lex slogan. Recognizing that the non-est-lexslogan fails on its own to mark any interestingpractical or conceptual division between natural lawtheories and legal positivism should therefore focusand encourage debate on matters of genuine substancebetween these outlooks. The disagreement, however, mayturn out to be primarily metaphysical and explanatoryand not normative in nature. (shrink)

In this paper we examine how the use of robots in caring for elders can impact the meaningfulness of elders’ lives. We present a framework for understanding ‘meaningfulness in life’, and then apply that framework in discussing ways in which the use of robots to assist in activities of daily living can preserve, enhance or undermine the meaningfulness of elders’ lives. We conclude with a discussion of if and how having false beliefs about companion robots can affect meaningfulness in the (...) life of the person having those false beliefs. (shrink)

This paper argues that human psychological resilience is a central virtue in sport and in human life generally. Despite its importance, it is an overlooked virtue in philosophy of sport and classical and contemporary virtue theory. The phenomenon of human resilience has received a great deal of attention recently in other quarters, however. There is a large and instructive empirical psychological literature on resilience, but connections to virtue theory are rarely drawn and there is no agreement about what the concept (...) refers to. This paper attempts to clarify the concept of resilience and explain how it fits into and supports a traditional Aristotelian conception of virtue. It shows how resilience figures centrally in sport and can extend and enrich our understanding of virtue and success in sport and of sport's internal values. The investigations into the nature of resilience in sport can also help us to understand better sport's contributions to human culture and well-being. (shrink)

This paper argues that human psychological resilience is a central virtue in sport and in human life generally. Despite its importance, it is an overlooked virtue in philosophy of sport and classical and contemporary virtue theory. The phenomenon of human resilience has received a great deal of attention recently in other quarters, however. There is a large and instructive empirical psychological literature on resilience, but connections to virtue theory are rarely drawn and there is no agreement about what the concept (...) refers to. This paper attempts to clarify the concept of resilience and explain how it fits into and supports a traditional Aristotelian conception of virtue. It shows how resilience figures centrally in sport and can extend and enrich our understanding of virtue and success in sport and of sport's internal values. The investigations into the nature of resilience in sport can also help us to understand better sport's contributions to human culture and well-being. (shrink)

This essay argues that defences of strategic fouling in sport are enriched and supported by better recognizing the role of play in sport. A common characteristic of play is its disengagement from the everyday, in particular its moral disengagement. If sport in its best manifestations is a species of play, then we should expect to find some moral disengagement there. And indeed we do in a variety of ways. Strategic fouling affords a useful example to illustrate and support this claim (...) and to examine the limits of that sort of disengagement. It is argued that while strategic fouling is morally problematic, it can be a sort of playful ‘competitive shenanigan’ that should be tolerated at times for the way it adds to the challenge and drama of sport. This allows us to better recognize the complexity and depth of sport and the way it reflects fundamental human values. Like everyday life, sport challenges us to weigh morality, perfection, and play against each other in ways that give each sphere of value its due and that contribute to rewarding and meaningful activities and lives. (shrink)

A well-known term in eighteenth-century literature and philosophy, the “beautiful soul” (die schöne Seele) has resurfaced in recent years. Deleuze refers to the beautiful soul’s “religiosity” and argues that aggressive “selection” is necessary as its antidote. However, in volatile contexts of social destabilization, such selection risks recoiling into reactionary violence. After first developing in more detail the beautiful soul’s background as a discursive figure, I argue that understanding Deleuze’s selection within a context of spiritual experience is necessary to mitigate this (...) worry. Exploration of this experience is pursued through juxtaposition of Deleuze’s thought with Nishida Kitarō’s investigation of the ontological structure of religious consciousness. The comparative resonances I develop suggest an ontological objectivity to the problems and structuring of the logos of religious consciousness and show how a more explicitly spiritual rendering of “selection,” developed through the Deleuze/Nishida encounter, intervenes into the broader beautiful soul problematic. (shrink)

This paper argues that for the purposes of any sort of serious discussion about immoral conduct in sport very little is illuminated by claiming that the conduct in question is cheating. In fact, describing some behavior as cheating is typically little more than expressing strong, but thoroughly vague and imprecise, moral disapproval or condemnation of another person or institution about a wide and ill-defined range of improper advantage-seeking behavior. Such expressions of disapproval fail to distinguish cheating from many other types (...) of immoral conduct. The discussion shows that we should set the concept aside and assess the moral disapproval implied by claims of cheating by reference to the moral and other principles that underlie the practice of sport. This allows us to consider carefully the complexity of the issues that are raised when allegations of cheating are made and not be distracted by the emotionally loaded, conversation-stopping tendency of the concept. This means that some types of disputes in sport will be messy and demand more effort to resolve, but the payoff will be better informed and more thoughtful discussions and greater awareness of the moral complexity of sport and of its principled underpinnings. (shrink)

This paper argues that striving is a cardinal virtue in sport and life. It is an overlooked virtue that is an important component of human happiness and a source of a sense of dignity. The human ps...

This paper is a response to Nicholas Dixon's defence of the moderate partisan as the ideal fan of team sports. For Dixon, the moderate partisan is someone who combines a partisan fan's loyalty for a particular team with a purist fan's desire to see fair and skilful play by all participants. My aim is to argue that there is no ideal fan of team sports. In particular, there is nothing specially commendable about the moderate partisan's loyalty that justifies the claim (...) to be the ideal fan. There are many other ways of being a fan than being a purist or a partisan as described by Dixon. None of them is morally superior to the other, assuming that they meet basic requirements of respect for others and for fair play. I argue that the commitment of partisan fans to particular teams is better explained by other values than the moral virtue of loyalty. A better explanation and justification of partisanship, and indeed of fan interest in sport generally, is found in the human attachment to narrative as a way of creating meaning in our lives. (shrink)

ABSTRACT This paper argues that striving is a cardinal virtue in sport and life. It is an overlooked virtue that is an important component of human happiness and a source of a sense of dignity. The human psychological capacity for striving emerged as a trait for addressing the entropic features of our existence, but it can be engaged and used for other purposes. Sport is one such example. Sport appears exceptional in being designed specifically to test and display our capacities (...) to strive. Although striving is connected to pursuit of excellence in sport, it supports a more democratic conception of the value of sport than achievement-oriented perfectionist accounts. (shrink)

Over 40 years ago, Daniel Bell made the provocative claim that ideological polarization was diminishing in Western democracies, but new ideologies were emerging and driving politics in developing nations. This article tests the EndofIdeology thesis with a new wave of public opinion data from the World Values Survey (WVS) that covers over 70 nations representing more than 80 per cent of the world's population. We find that polarization along the Left/Right dimension is substantially greater in the less affluent and less (...) democratic societies than in advanced industrial democracies. The correlates of Left/Right orientations also vary systematically across regions. The twin pillars of economic and religious cleavages remain important in European states; cultural values and nationalism provide stronger bases of ideology in Asia and the Middle East. As Bell suggested, social modernization does seem to transform the extent and bases of ideological polarization within contemporary societies. (shrink)

Historians of seventeenth-century science have frequently asserted that Kepler's laws of planetary motion were largely ignored between the time of their first publication and the publication of Newton's Principia . In fact, however, they were more widely known and accepted than has been generally recognized.Kepler's ideas were, indeed, rather slow in establishing themselves, and until about 1630 there are few references to them in the literature of the time. But from then onwards, interest in them increased fairly rapidly. In particular, (...) the principle of elliptical orbits had been accepted by most of the leading astronomers in France before 1645 and in England by about 1655. It also received quite strong support in Holland.The second law had a more chequered history. It was enunciated in its exact form by a few writers and was used in practice by some others without being explicitly formulated, but the majority, especially after 1645, preferred one or another of several variant forms which were easier to use but only approximately correct. The third law attracted less interest than the others, chiefly perhaps because it had no satisfactory theoretical basis, but it was correctly stated by at least six writers during the period under review.Between about 1630 and 1650 Kepler's Epitome Astronomiae Copernicanae was probably the most widely read work on theoretical astronomy in northern and western Europe, while his Rudolphine Tables, which were based upon the first two laws, were regarded by the majority of astronomers as the most accurate planetary tables available.Kepler's work certainly did not receive all the recognition it deserved, but the extent to which it was neglected has been much exaggerated. (shrink)

Current general restrictions on performance-enhancing drugs pose a collective action problem that cannot be solved and bring a variety of adverse consequences for sport. General prohibitions of PEDs are grounded in claims that they violate the integrity of sport. But there are decisive arguments against integrity of sport-based prohibitions of PEDs for elite sport. We defend a harm prevention approach to PED prohibition as an alternative. This position cannot support a general ban on PEDs, since it provides no basis for (...) prohibiting non-harmful PED use. We argue that a harm prevention approach to restricting PEDs is ethically justified, has better prospects of compliance, is consistent with respecting the integrity of sport, and holds at least a modest prospect of resolving the collective action problem around PED restriction. (shrink)

This essay argues that idleness as play and leisure would be recognised as an ideal over game playing in Bernard Suits’ Utopia. Idleness is unaccountably overlooked as an ideal by Suits, as is the problem that his description of game playing is an anachronism, pushing his Utopians into a pre-Utopian condition. There is room for playing games in an idle Utopia but in a less prominent and more restricted role. Idleness as play and leisure is not defended as the sole (...) ideal of Utopian existence though it is possibly that. Rather, it is presented as a compelling and preferable ideal for Suits’ Utopians, thus refuting his claim that game playing is ‘the only possible’ ideal of human existence in Utopia. (shrink)

ABSTRACTThe article explores the connection between James's “radical empiricism” and Deleuze's “transcendental empiricism” with a particular focus on the concept of “pure experience.” It argues for the substantial nature of this connection in terms of both philosophical motivations and formal innovations. Both thinkers are motivated to construct “better” empiricisms that do not complacently accept conventional conceptual representations as exhaustive of the real. Moreover, radical empiricism develops a latent critique of representational models of consciousness that is accomplished through a turn to (...) events or processes as ontologically primary. These innovations are further developed by Deleuze in his treatment of the problem of individuation. Taken together, they help to specify the metaphysical reasons for the experimental pluralism that both James and Deleuze affirm, showing how these reasons are inextricable from the radical empiricist impulse to be maximally inclusive of modalities of real experience, including the felt, the vague, and the affective. Emphasizing the metaphysical dimensions of these alternative empiricisms brings into clearer focus the stakes of philosophical thought as part of the open-ended and ongoing relational processes by which the universe continues to unfold. (shrink)

The article explores the connection between James's " radical empiricism " and Deleuze's " transcendental empiricism " with a particular focus on the concept of " pure experience. " It argues for the substantial nature of this connection in terms of both philosophical motivations and formal innovations. Both thinkers are motivated to construct " better " empiricisms that do not complacently accept conventional conceptual representations as exhaustive of the real. Moreover, radical empiricism develops a latent critique of representational models of (...) consciousness that is accomplished through a turn to events or processes as ontologically primary. These innovations are further developed by Deleuze in his treatment of the problem of individuation. Taken together, they help to specify the metaphysical reasons for the experimental pluralism that both James and Deleuze affirm, showing how these reasons are inextricable from the radical empiricist impulse to be maximally inclusive of modalities of real experience, including the felt, the vague, and the affective. Emphasizing the metaphysical dimensions of these alternative empiricisms brings into clearer focus the stakes of philosophical thought as part of the open-ended and ongoing relational processes by which the universe continues to unfold. (shrink)

In this paper, I focus on an internal tension within James’s Principles and suggest that its formal structure provides useful insight into James’s subsequent evolution. Specifically, through a close reading of James’s account of ‘conceptions’ in the Principles, I examine the tension between these ‘conceptions’ construed as discrete and self-identical and James’s famous phenomenological description of consciousness as a continuous stream. Such a tension primarily involves the intersection of an epistemic need (or condition of possibility) with a quasi-metaphysical intuition or (...) postulate (continuity). Importantly, this tension is intensified by the methodological constraints of bracketing metaphysical questions which James sets for himself in the Principles. James’s decision to deny the cogency of this methodological bracketing can therefore be read as his response to the tension I examine and his speculative turn to “radical empiricism” as an attempt to resolve epistemological difficulties by going more radical ontologically. Doing so raises questions about the status of speculative metaphysics in intersection with empirical inquiry. (shrink)

Deleuze’s “transcendental empiricism” and the “empirical side” of Whitehead’s metaphysics are paradoxical unless placed in the context of their unorthodox readings of empiricism. I explore this context focusing on their engagements with Hume. Both subvert presumptions of a categorical gap between external nature and internal human experience and open possibilities for a speculative empiricism that is non-reductive while still affirming experience as source for philosophical thinking. Deleuze and Whitehead follow Hume in beginning with events of sensation as primary but do (...) not presume the logic of (human) subjects and objects (of nature) as necessary structuring polarities for their interpretation. This challenges a basic distinction (between inner and outer or between self and world) that seems inherent in the ordinary concept of experience, thus earning the moniker speculative. The speculative empiricist studies how these abstractions arise from events of experience prior to their consolidation in representation. This includes a critical component: to what extent do unexamined assumptions about conceptual abstraction hinder, block, or prefigure experiential attention? This critical component has existential implications for how we attend to the affective, intuitive, and preconceptual. (shrink)

This paper studies “environmental personhood” legislation as a transitional concept. A transitional concept is one whose originating context sets parameters for its pragmatic functioning even as the eventual coherence of this functioning entails deep change in this originating context. By more explicitly thematizing environmental personhood as a transitional concept, we can acknowledge worries about its entanglement with a rights paradigm emphasizing private property and human exceptionalism while still exploring how it might contribute towards deeper ecological transformation. The paper introduces Nuu-chah-nuulth (...) philosopher E. Richard Atleo’s notion of ‘phase connectors’ as a heuristic for thinking transitional tensions in environmental personhood especially in terms of the gap between its present operative strategy and possible future effects on wider imaginaries. Indeed, this gap indicates how environmental personhood’s transitional potential is entangled with challenging dominant presuppositions in what Anna Grear calls ‘law’s onto-epistemic imaginary’. Using Atleo’s heuristic and drawing on a range of sources, the paper thinks through some of the prominent fault lines and volatile dynamics of environmental personhood as a transitional concept. After establishing these critical tensions, it considers how its conceptualization in domains beyond legislative or academic articulations may or may not help induce ethico-phenomenological changes in constitutive imaginaries. Though such popular presentations are frequently reductive, understanding why and how is important if theorists can contribute to the construction of creative alternatives. (shrink)

This commentary considers Wahl’s 1942 “Poetry as Spiritual Exercise” in the context of his interests in radical empiricism and process metaphysics. In doing so, it raises appreciation for the complexity of his thought, identifies specific notes of influence on Gilles Deleuze, and responds to worries that Wahl’s notion of spiritual exercise is predominantly a form of withdrawal, quietism, or retreat from the horrors of World War Two. For Wahl, rather than passive contemplation of a determinate artifact, poetry is a mode (...) of experience that, to speak with Whitehead and James, is a making. This experience of poetry develops affordances of thought that strengthen existential capacity for remaining open to uncertainty, fragility, and vulnerability. (shrink)

This paper explores one means of connection between Whitehead and Deleuze through an investigation into the figure of the ‘beautiful soul’. I first examine Deleuze's claim that a philosophy of difference risks a ‘new’ version of the beautiful soul, situating this figure in its historical context in Hegel. I then consider why Whitehead may initially appear to fall into the trap of the beautiful soul before arguing that this is not the case. Seeing how brings Whitehead and Deleuze closer together (...) by showing that their respective insistences on the risks, dangers, and adventures integral to speculative thinking highlight the importance of the intersection between the existential and the metaphysical. (shrink)

ABSTRACTJason Wirth's Mountains, Rivers, and the Great Earth: Reading Gary Snyder and Dōgen in an Age of Ecological Crisis challenges complacency in two significant ways. First, it performs a commitment to philosophy as creative and capacious practice in contrast to orthodoxies or technical provincialisms. Second, it disrupts unreflective usages of “wealth” and “development” as inherently economic in developing a compelling argument about the way that spiritual poverty informs contemporary ecological pathology. In this review, I present six key claims in Wirth's (...) text and offer unfolding thoughts in response. (shrink)

Rorty's aversion to metaphysics is well known, so the extent of his early work on Whitehead might come as a surprise. This article examines the young Rorty's critical assessment of Whitehead to show how it demonstrates the consequences of diverging metaphilosophical orientations. It argues that Rorty's insistence on judging Whitehead's work through an exclusively epistemological frame causes him to miss its more radical existential and epistemic implications. After examining how Rorty and Whitehead operate with different cost-benefit analyses as to the (...) risks and benefits of speculative philosophy, it suggests that closer attention to the fuller stakes of Whitehead's project shows that his metaphysics are not opposed to the “poeticized” culture that Rorty calls for, one where the distinction between making and finding is no longer metaphysically foundational. (shrink)

This paper investigates the relationship between James’ radical empiricism and Deleuze’s study of the genesis of sense without a transcendental subject as necessary condition. It shows that James’ concept of pure experience changes the form of relation between mind and world. Considering how to conceptualize experience without a fixed metaphysical or transcendental subject destabilizes ontological identity, leads to a founding conceptual divergence from traditional phenomenology, and motivates Deleuze’s efforts towards transcendental empiricism. The paper reads Deleuze’s work on the genesis of (...) sense in this context, arguing that one important result is an ontological pluralism. Such pluralism is crucial in considering how meaning can be made between and across differences and is in keeping with radical empiricism’s openness to life’s complexity. (shrink)

The paper critically explores tensions inherent in speculative thinking in the context of climate change. It argues that speculative thinking is not a supererogatory luxury or idle pastime, but rather an essential necessity, especially in the context of climate change. Understanding this requires becoming more aware of operative tensions of speculative practice. In particular, the paper focusses on how climate discourses intersect and engage our variable affective economies through the affect of fear and proposes two practical virtues to be cultivated (...) towards a responsible practice of speculative thought in this context. (shrink)

Although death by neurologic criteria is legally recognized throughout the United States, state laws and clinical practice vary concerning three key issues: the medical standards used to determine death by neurologic criteria, management of family objections before determination of death by neurologic criteria, and management of religious objections to declaration of death by neurologic criteria. The American Academy of Neurology and other medical stakeholder organizations involved in the determination of death by neurologic criteria have undertaken concerted action to address variation (...) in clinical practice in order to ensure the integrity of brain death determination. To complement this effort, state policymakers must revise legislation on the use of neurologic criteria to declare death. We review the legal history and current laws regarding neurologic criteria to declare death and offer proposed revisions to the Uniform Determination of Death Act and the rationale for these recommendations. (shrink)

We add texture to the conclusion of Duchon and Drake (Journal of Business Ethics, 85, 2009, 301) that extreme narcissism is associated with unethical conduct. We argue that the special features possessed by financial accounting facilitate extreme narcissism in susceptible CEOs. In particular, we propose that extremely narcissistic CEOs are key players in a recurring discourse cycle facilitated by financial accounting language and measures. Such CEOs project themselves as the corporation they lead, construct a narrative about the corporation and themselves (...) using financial accounting measures, and then reflect on how their accounting-constructed performance is perceived by stakeholders. We do not present empirical evidence about whether the use of accounting language and measures leads to unethical behaviour by extreme narcissistic CEOs — although the conclusions of Duchon and Drake (2009) suggest empirical support is probable. Rather, we focus on developing alertness to the potential for accounting, when engaged by an extremely narcissistic CEO, to be a precursor or implement of unethical behaviour. (shrink)

Melatonin, the chief hormone of the pineal gland, is produced and secreted into the blood in a circadian manner with maximal production always occurring during the dark phase of the light dark cycle. Whereas the 24h rhythm of melatonin production is very robust in young animals including humans, the cycle deteriorates during ageing. The rhythm of melatonin can be substantially preserved during ageing by restricting the food intake of experimental animals; this same treatment increases the life span of the animals. (...) The exogenous administration of melatonin to non‐food restricted animals also reportedly increases their survival. Moreover, melatonin has been shown to have immunoenhancing effects and oncostatic properties. The implication of these studies is that melatonin may have both direct and indirect beneficial effects in delaying ageing processes or it may retard the development of processes (e.g., immunodeficiency and tumor growth) which contribute to a reduced life span. (shrink)

An important book is always a beginning, a new way of looking at and thinking about things, sometimes including familiar things. C. Thi Nguyen’s Games: Agency as Art is one of those books. I...