Desiring Whiteness provides a compelling new interpretation of how we understand race. Race is often seen to be a social construction. Nevertheless, we continue to deploy race thinking in our everyday life as a way of telling people apart visually. How do subjects become raced? Is it common sense to read bodies as racially marked? Employing Lacan's theories of the subject and sexual difference, Seshadri-Crooks explores how the discourse of race parallels that of sexual difference in making racial identity a (...) fundamental component of our thinking. Through close readings of literary and film texts, Seshardi-Crooks also investigates whether race is a system of difference equally determined by Whiteness. She argues that it is in relation to Whiteness that systems of racial classification are organized, endowing it with a power to shape human difference. (shrink)

Lack of guidance and regulation for authorizing medical cannabis for conditions involving the health and neurodevelopment of children is ethically problematic as it promulgates access inequities, risk-benefit inconsistencies, and inadequate consent mechanisms. In two virtual sessions using participatory action research and consensus-building methods, we obtained perspectives of stakeholders on ethics and medical cannabis for children and youth. The sessions focused on the scientific and regulatory landscape of medical cannabis, surrogate decision-making and assent, and the social and political culture of medical (...) cannabis. We found that evidence-gathering and data dissemination, pressures on clinical relationships, and the lack of integration of culturally diverse perspectives and Indigenous knowledges were key areas of concern. Participants emphasized the importance of utilizing adaptive study designs, highlighted the importance of trust-building between clinicians, patients and caregivers, and discussed barriers including historical and ongoing stigmatization of medical cannabis. We conclude that continued public consultation and strength-based research that integrate diverse perspectives are critical steps forward. (shrink)

Background: Medical tourism involves patients travelling internationally to receive medical services. This practice raises a range of ethical issues, including potential harms to the patient's home and destination country and risks to the patient's own health. Medical tourists often engage the services of a facilitator who may book travel and accommodation and link the patient with a hospital abroad. Facilitators have the potential to exacerbate or mitigate the ethical concerns associated with medical tourism, but their roles are poorly understood. -/- (...) Methods: 12 facilitators were interviewed from 10 Canadian medical tourism companies. -/- Results: Three themes were identified: facilitators' roles towards the patient, health system and medical tourism industry. Facilitators' roles towards the patient were typically described in terms of advocacy and the provision of information, but limited by facilitators' legal liability. Facilitators felt they played a positive role in the lives of their patients and the Canadian health system and served as catalysts for reform, although they noted an adversarial relationship with some Canadian physicians. Many facilitators described personally visiting medical tourism sites and forming personal relationships with surgeons abroad, but noted the need for greater regulation of their industry. -/- Conclusion: Facilitators play a substantial and evolving role in the practice of medical tourism and may be entering a period of professionalisation. Because of the key role of facilitators in determining the effects of medical tourism on patients and public health, this paper recommends a planned conversation between medical tourism stakeholders to define and shape facilitators' roles. (shrink)

Medical tourism is the practice of traveling across international borders with the intention of accessing medical care, paid for out-of-pocket. This practice has implications for preferential access to medical care for Canadians both through inbound and outbound medical tourism. In this paper, we identify four patterns of medical tourism with implications for preferential access to care by Canadians: Inbound medical tourism to Canada’s public hospitals; Inbound medical tourism to a First Nations reserve; Canadian patients opting to go abroad for medical (...) tourism; and Canadian patients traveling abroad with a Canadian surgeon. These patterns of medical tourism affect preferential access to health care by Canadians by circumventing domestic regulation of care, creating jurisdictional tensions over the provision of health care, and undermining solidarity with the Canadian health system. (shrink)

This paper reports on a two-year, field-based study set in a charter management organization, a not-for-profit educational organization that operates 18 public schools exclusively in the Black and Latinx communities of South and East Los Angeles. At CMO-LAX, the nine-member Data Team pursues the organization's avowed mission of making public schools data-driven, primarily through the aggregation, analysis, and visualization of digital data derived from quotidian educational activities. This paper draws on the theory of racialized organizations to characterize aspects of data-driven (...) management of public education as practiced by CMO-LAX. I explore two examples of how CMO-LAX shapes data to support racial projects: the reconstruction of the figure of chronic truants and the incorporation of this figure in a calculative regime of student accomplishment. Organizational uses of data support a strategy I call productive myopia, a way of pursuing racial projects via seemingly independent, objective quantifications. This strategy allows the organization to claim to mitigate racial projects and, simultaneously, to accommodate them. This paper concludes by arguing for approaches to research and practice that center racial projects, particularly when data-intensive tools and platforms are incorporated into the provision of public goods and services such as education. (shrink)

ABSTRACTThis essay argues that there was a sense in which Shelley actively approved of “jingling verse.” His poetic energy was sustained by a substratum of popular and tuneful versifying, such as impromptus, bouts-rimés, anagrams, enigmas, ballads, Mother Goose rhymes, proverbs, hymns, and drinking songs. He hybridizes the registers and meters of these humble forms with elevated, sublime, and erudite ones. This hybridization is, arguably, connected to the characteristic coexistence of the direct and clear with the knotty and puzzling in his (...) poetry. After a brief account of Shelley’s submerged youthful reading, noting in passing that Shelley’s lyrics proved amenable during the early twentieth century to recycling as Shelleyesque jingles, the essay illustrates its thesis from unfamiliar fragments in Shelley’s notebooks, such as the late lyric fragment “Time is flying,” and from more familiar matter such as “Dirge for the Year,” “Mont Blanc,” “The Cloud,” “On the Medusa of Leonardo da Vinci,” “The Sensitive... (shrink)

In his most recent collection of papers, J. Baird Callicott has continued to advance a communitarian environmental ethic inspired by the mid–century “land ethic” writings of Aldo Leopold. One subject of concern is a dilemma. Either: the position is open to a charge of “eco–fascism” because it holds that only one maximal community fundamentally matters and interests of smaller communities and individuals can be swamped by a fundamental concern with the whole. Or: it is a “paper tiger” because it says (...) that many communities fundamentally matter, but offers no advice about how we are settle prima–facie conflicts of obligations tied to our various communities. Callicott now offers two new second–order priority principles designed to steer the communitarian position through the dilemma. I outline the relevant parts of his new position. However, I argue that one of the principles ends up offering no coherent advice over the priority of the very communities that inspire interest in the position of Leopold. Callicott proposes that the more intimate and venerable of our communities should have priority, but these elements can come apart in the relevant cases. (shrink)

S.R.L. Clark is a prominent defender of environmental holism and an advocate of the better treatment of other species. Not coincidentally, he is also a defender of a Neoplatonic Theism which holds that the presuppositions of reason have theistic implications and the point of the world is to exemplify beauty, or all the forms of beauty. Here I examine certain aspects of his view. I do so because I’m drawn to his main holist conclusion: we should live according to those (...) rules that will allow as many creatures as possible, of as many kinds, their best chance of living a satisfactory life according to their kind. However, I express doubts about his general route to the principle. (shrink)

S.R.L. Clark is a prominent defender of environmental holism and an advocate of the better treatment of other species. Not coincidentally, he is also a defender of a Neoplatonic Theism which holds that the presuppositions of reason have theistic implications and the point of the world is to exemplify beauty, or all the forms of beauty. Here I examine certain aspects of his view. I do so because I’m drawn to his main holist conclusion: we should live according to those (...) rules that will allow as many creatures as possible, of as many kinds, their best chance of living a satisfactory life according to their kind. However, I express doubts about his general route to the principle. (shrink)

: Daniel Dennett's philosophical abolition of mind is examined with reference to its methodology, intent, philosophic origins, and internal consistency. His treatment of the contents of perception and introspection is shown to be derivative from realist reductionist misinterpretations of physics, physiology, and phenomenology of perception. In order to rectify inconsistencies of that realistic paradigm devolved from psycho-neural identity theory of mid-twentieth century, Dennett radicalizes its logic and redefines even veridical phenomenology of exteroception to be "illusory." This measure in extremis still (...) does not save the appearances of his predecessors, nevertheless, for Dennett tacitly presupposes the existence of veridical phenomenology in his very treatment of non-veridical sensory phenomena that he uses to argue analogically from, to thereby suggest the plausibility of a parallel illusoriness of veridical phenomena of perception and introspection. This inhering inconsistency renders unsound Dennett's radical extension of the logic of identity theory, and ironically shows up the persistence of mental phenomenology that extant reductionism appears so desirous to argumentively eliminate. Nonetheless there is much to be learned from such an analysis of Dennett's purported elimination of mental contents, for a generalization of our critique throws light on the occult assumptions underlying realism and reductionism since early identity theory and its variants, and upon the possible viability of that programme as a whole., Someone does a sum in his head. He uses the result, let's say, for building a bridge or a machine[horizontal ellipsis]. There surely must have been calculation going on, and there was. For he knows that, and how, he calculated; and the correct result he got would be inexplicable without calculation.-But what if I said: "It strikes him as if he had calculated[horizontal ellipsis]." (Wittgenstein, Philosophical Investigations, [S] 364), My debt to Wittgenstein is large and longstanding. When I was an undergraduate, he was my hero[horizontal ellipsis]. I gave up trying to "be" a Wittgensteinian, and just took what I thought I had learned from the Investigations and tried to put it to work. ( Dennett, 1991, p. 463), (C) 2003 by the American Psychological Association. (shrink)

Does the world we inhabit offer us hospitality or indifference? This question is central to the spiritual literature of all cultures. In We Find Ourselves Put to the Test James Crooks returns to the Bible’s book of Job to explore the enduring relevance of that question and its philosophical dimensions. Beginning with the puzzle of Job’s famous stoicism and nihilism in the face of loss, Crooks explores the contradictions of suffering as dramatized in the dialogue between Job and his friends. (...) How is it that the friends’ attempt to comfort Job with a rational explanation of his misfortune devolves seamlessly into victim blaming? How is it that Job’s own renunciation of life at the nadir of his pain converts into an intellectual patience that outlasts the advocates of rational explanation? We Find Ourselves Put to the Test gives a portrait of the suffering protagonist looking into the heart of a creation that is, by necessity, both indifferent and hospitable. A philosophical exploration of one of the most enigmatic books in the Bible, We Find Ourselves Put to the Test goes beyond critical interpretation and suggests a way of reading the book of Job that is animated by a consideration of the reader’s narratives and communities, and the limits of his or her own understanding. (shrink)

This is an intellectual biography of Benjamin Kidd, a leading Social Darwinist in the years before World War I, and a social prophet in the tradition of Comte and Spencer. His first book Social Evolution, published in 1894, was an immediate and enormous success around the world. In it, Kidd developed a collectivist form of Social Darwinism in tune with the values of Progressivism in America and the 'new liberalism' in Britain. By many it was regarded as the basis for (...) a properly scientific sociology, and the combination of its claims to scientific methodology, with an emphasis on non-rational forces as the agents of progress accurately caught the temper of its times. Launched on his career as a writer, Kidd's subsequent books and journalism continued to exercise extraordinary influence. His 'social imperialism', linking a bio-political defence of empire with a programme of social reform, won currency in the Anglo-American world at a time of expansionary fervour. (shrink)

This article examines the spatialization of sleep in Victorian Britain across a range of institutions, including homes and dormitories. It situates the emergence of modern sleeping space at the intersection of two key narratives regarding the history of the body: Elias's `civilising process' and Foucault's account of the realization of a `disciplinary society'. Beginning in the early modern period, sleeping bodies were gradually accorded their own space set apart from others, and by the end of the 19th century the individual (...) bed was regarded as an essential ingredient of civilized society. However, the evolution of modern sleeping space was only in part informed by ideas of privacy and civility: it was also animated by ideas concerning the functioning of `normal' bodies and minds, the governmental agency of space and the moral integrity of nuclear families. Furthermore, the bed remained a highly problematic, indeterminate space, facilitating deviant as much as civilized behaviour, and giving rise to all manner of pathologies, perversities and phobias. In this respect, the history of sleeping space also sheds light on the reciprocities of rule and resistance, pleasure and power, which at once constitute and imperil the integrity of the modern body. (shrink)

Introduction: to the student -- Ethics and Christian ethics -- An overview of ethics -- Definitions -- Subject matter -- Assumptions -- Cautions -- Alternatives to Christian ethics -- Religious systems -- Judaism -- Islam -- Hinduism -- Buddhism -- Humanism -- Objectivism -- Behaviorism -- Alternatives within Christian ethics -- Obedience to external authority -- In Roman Catholicism -- In Protestantism -- Responsibility for personal decisions -- What am I to do? -- What am I to be? -- Transforming (...) society -- Reinhold Neibuhr's "impossible possibility" -- Paul Ramsey's "obedient love" -- James Gustafson's "theocentric ethics" -- Liberation theology -- Ethics and the Christian faith -- Sources of guidance -- The Bible -- The Christian community -- The nature of the church -- The function of the church -- The Christian in the church -- Personal experience -- The use of the mind -- The prompting of the conscience -- The leadership of the spirit -- Biblical ethics -- The Hebrew Scripture -- General characteristics of Hebrew morality -- The law, the prophets, and the writings -- Jesus and the Gospels -- Jesus and Judaism -- Characteristics of Jesus's ethical teachings -- Basic concepts in Jesus's ethical teachings -- The example of Jesus -- The ethical teachings of Paul -- Theology and ethics -- An ethic of responsible freedom -- An ethic of love -- An ethic of a new life -- Faith working through love -- Theological premises -- Beliefs about God -- Beliefs about humankind -- Beliefs about history -- Faith -- Faith and salvation -- Life in the Christian community -- The instruction of Scripture -- Worship and morality -- Love (agape) -- The nature of love -- The source of love -- The demands of love -- The relationship between love and justice -- Decision -- Christian ethics and contemporary issues -- Human sexuality and the marriage relationship -- The current scene -- A Christian interpretation of sexuality -- A theological perspective -- Questions about the relationship -- A Christian interpretation of marriage -- Homosexuality and the Christian faith -- Contemporary social perspective -- A biblical perspective -- Varying Christian interpretations -- Homosexuality and the Christian way of live. (shrink)

It may be concluded that Mitchell's peace evolutionism incorporated most of the features of the cooperationist and Novicovian traditions. He questioned the conflict paradigm that underpinned biological militarism, and reinforced a holistic and more peaceful model of nature by reference to the emerging discipline of ecology. His “restrictionist” objections to the deterministic tendencies of much prevailing biosocial thought combined philosophical with biological arguments to assert that human history was sui generis, based upon the unique development of human consciousness and the (...) cultural transmission of knowledge. Mitchell's opposition to biological militarism reflected Victorian anxieties about the legitimacy of evolutionary ethics. However, he introduced an innovatory note, linked to the “modernist” intellectual milieu of the time, when he put objections to the use of analogy on the grounds (1) that the Darwinist paradigm had not been properly established, and (2) that scientific laws themselves were uncertain and subjective.The first objection related to the bitter controversies that racked the biological world in the 1900s when mutation theory thrust the Darwinian concept of natural selection into temporary disrepute. In this respect Mitchell encoutered continuing Darwinist orthodoxy, not least from peace biology itself, while confusion was added by his personal devotion to Darwinism and his sociopolitical suspicion of Mendelian hereditarianism. The later triumph of a new Darwinian synthesis under men like R. A. Fisher made Mitchell's criticisms seem outmoded. In the second respect, Mitchell's attack on the primacy of naturalistic science echoed the epistemology of the “new physics” and movements such as German neo-Kantianism. However, positivism was still deeply embedded in Britain, indeed enjoying a resurgence from the last decade of the nineteenth century.79 Mitchell's critique of the Darwinist version of it seems to have been too novel and puzzling to influence a generation still convinced of the soundness of the science.Mitchell made more impact when he put his objections to the use of analogy on the grounds of professional methodology. As a naturalist, he could argue:It is impossible to make correct comparisons even between an insect and spider, two creatures so closely allied that only zoologists would separate them, unless we could trace the qualities of the insect and of the spider respectively down to their common ancestor, and in so doing we should almost certainly lose all that made the comparison interesting and significant, and be left with little more than the qualities common to all protoplasm..., It is quite true that the whole web of life is in physical and physiological community, but considerations drawn from any part of it require so much modification before they can be applied to any other part, that they become merely verbal.80This type of criticism was to have a more lasting heritage. Chalmers Mitchell is worth remembering as an articulate early spokesman of a persistent, if often embattled, modern tradition that has resisted interpretations of human nature and history based upon genetic determinants or immutable biological laws, or upon the use of animal analogies to generalize too freely about human aggression and war. (shrink)

This paper is concerned with the position of a Roman paterfamilias with respect to his family's property in the period of the Republic. Rights over property are in Roman law strictly dominium and not potestas; but to understand the role of a family system in a society one must analyse how its property is managed and passed on.

Building on Mary Poovey’s reflections, this article outlines a two-fold genealogy of habit in the context of the philosophy and practice of liberalism. One aspect relates to the word ‘habit’, which by the 19th century had come to mean the repetitive actions of the body and mind, thus shedding its former association with dress and collective customs. The second relates to how ‘habit’ functioned as a means of mediating the tensions of liberalism, three in particular: between the self and the (...) social; between an individual’s past, present and future actions; and between the role of the state and the role of self-government. (shrink)

A punches B in the face and B subsequently develops a black eye. There seems to be little doubt that there is a causal relation here between A‟s punch and B‟s injury. However, what happens when there is no positive physical connection between A and B such as the punch? Can an omission, which is essentially an absence of positive physical action, ever be considered a cause of some particular effect? There are certain cases in which we intuit a clear (...) causal relation between an omission and an effect, yet there are cases in which, equally clearly, an omission is not causal. In this paper I investigate the notion of omissions acting as causes, in an attempt to ascertain whether causes can be considered genuine causes within a coherent theory of causation. (shrink)

Defenses of realist reductionism may involve petitio principii by a tacit and inadvertent reintroduction of naïve realism through continued supposition of stimulus and sensory fields' conflation. The legitimate meaningfulness of identity statements involving scientific discoveries is examined, as are their illicit or gratuitous expressions. While experimental psychological data has a role to play in refutation of direct realism, we should not underestimate the ingenuity of its proponents' extenuations , hence the need for emphasizing the logic of perceptual processes for conclusive (...) refutation of philosophic realism. A further instance of Paul Churchland's misinterpretation of psychophysical correspondence as intertheoretic identification is given, concerning Edwin Land's retinex theory of color vision. (shrink)

A recurrent candidate for exemplification of intertheoretic reduction, put forward over past decades within philosophy of science, is the proposition "pitch is identical with sound-frequency." Paul Churchland revives this nominal ontological reduction, placing it beside others as "lightning is an electrical discharge," and "heat is high kinetic energy." Yet no matter whether frequency is considered physically or merely semantically, there is no conceivable format in which such an identity is viable. An analysis of objective qualia said to represent the ground (...) of such equations indicates their fictitious existence, save as misidentified percepts. The criterion of logical identity cannot bridge sensory and stimulus field divisions of perception, hence Churchland's objective qualia, said to straddle both fields, cannot furnish an intelligible or sound basis for identification. Naive realism and its intellectualization as direct realism are shown to be at bottom of confoundment of these fields, generating pseudo-problems involving the putative nature and localization of qualia. These conclusions collectively would then disallow the usual attempts to extrapolate from such fictive identities to a further positing of mind-brain identity, by analogy therewith. It is suggested that the method employed in refutation of "pitch is frequency" may have a more general application. The misemployment of the concept and method of intertheoretical identification in connection with phenomenological experience and science of perception is made explicit. (shrink)

This paper develops the case for establishing curriculum in business school that includes systems-based strategic decision-making. Pepperdine University’s certificate in Social, Environmental and Ethical Responsibility at their Graziadio School of Business is an example of a program that espouses values-based leadership, using the SEER lens as a framework that includes social and environmental values in the process of crafting a sustainable competitive advantage.

Rejoinders to Robert Bishop, John Smythies, and Edmond Wright concerning my paper Phenomenology in Absentia: Dennett's Philosophy of Mind. The untoward social and moral consequences of Daniel Dennett's heterophenomenology are documented. Rhetorical methodology, fallacious reasoning, and lack of empirical support for a philosophical abolition of consciousness and phenomenology are exposed. Consciousness denial by Dennett is shown to proceed by the same fallacious method involved in his phenomenological nihilism. Additional arguments are adduced against the presumed nonexistence of veridical and non-veridical percepts, (...) as interpreted by elementary science of perception, and as this implicates a more general critique of naive realism and its applications to such hypothetical scenarios as our actual existence within cranial vats and the so-called inverted spectrum argument devolved from Locke. 2012 APA, all rights reserved). (shrink)

Philosophical and theological treatments of difference and relation are often limited to traditional discursive boundaries of substance metaphysics and transcendent causality. Eschewing the historic desire to categorize substance and doctrinal investments in cosmological mechanism, multiplicity theory experiments with immanent and relational ontologies that are materially attentive and immersed in difference. Tracing the emergence of multiplicity and its theorizing across philosophical and theological registers, I begin with Henri Bergson and Alfred North Whitehead’s conceptually significant turn of the century work. Noting both (...) Bergson and Whitehead’s profound influence on Gilles Deleuze, I examine the appearance and development of multiplicity in Deleuze’s individual writings and his collaborative work with Felix Guattari. Seeking resonances in the more recently theological theorizations of multiplicity, I find that Whitehead and Deleuze surface as vital interlocutors for the relational and incarnational theologies put forth, respectively, by Catherine Keller and Laurel Schneider. Each concerned with theological formulations of embodied difference and divine relation, I suggest that both Keller and Schneider draw on theories of multiplicity to explore immanence and interdependence as ontological postures. I conclude that across philosophical and theological discourse diverse conceptions of multiplicity offer resources for alternative theorizations of complex difference and relation. (shrink)

The authors co-organized (Snyder and Crooks) and gave a keynote presentation at (Turner) a conference on ethical issues in medical tourism. Medical tourism involves travel across international borders with the intention of receiving medical care. This care is typically paid for out-of-pocket and is motivated by an interest in cost savings and/or avoiding wait times for care in the patient’s home country. This practice raises numerous ethical concerns, including potentially exacerbating health inequities in destination and source countries and disrupting continuity (...) of care for patients. In this report, we synthesize conference presentations and present three lessons from the conference: 1) Medical tourism research has the potential for cross- or inter-disciplinarity but must bridge the gap between researchers trained in ethical theory and scholars unfamiliar with normative frameworks; 2) Medical tourism research must engage with empirical research from a variety of disciplines; and 3) Ethical analyses of medical tourism must incorporate both individual and population-level perspectives. While these lessons are presented in the context of research on medical tourism, we argue that they are applicable in other areas of research where global practices, such as human subject research and health worker migration, are occurring in the face of limited regulatory oversight. (shrink)

There are at least three reasons why present circumstances favor a renewal of dialogue on Hegel’s political philosophy. First, it seems increasingly clear that the collapse of the “big left” over the past two decades has produced a crisis of imagination in political theory and practice. Debate in North America particularly has polarized—on one side the splintering and perhaps ultimately cynical forces of postmodernism, on the other, the triumphal indifference of corporate capitalism. Since most thoughtful people reject both alternatives, the (...) post-Cold War years, their promise and opportunity notwithstanding, have been marked by an ethos of political disenfranchisement and the growing desire for other options. Secondly, the recent attacks on American targets and the subsequent mobilization of military/propagandist might in the war on terrorism have made evident the necessity of rethinking geopolitical paradigms. In the past year especially, the consequences of the West’s essentially colonial foreign policy in the Middle East, Africa, the Pacific Rim and elsewhere have become frighteningly evident. Instead of surveying unsatisfying but comparatively harmless theoretical options we have seen concrete political activity around the globe becoming reduced to the dilemma of terror or armed intervention. This reduction, in turn, has exposed mere languishing in desire for other options as a species of moral cowardice. The situation now demands a positive counterproposal. Finally, and almost paradoxically, recognition of the fact that Western institutions stand under threat, that besieged by forces within and without they could fail, has produced across the political spectrum a new determination to defend them. As if danger itself were a reminder that the structures we have been descrying from the left or the right as politically compromised are nevertheless essential to the accommodation of human freedom. I can think of no time since the end of the Second World War more ripe for reflective engagement of the possibility of an autonomy won through and vouchsafed in an authentically rational state and its institutions. (shrink)

There are at least three reasons why present circumstances favor a renewal of dialogue on Hegel’s political philosophy. First, it seems increasingly clear that the collapse of the “big left” over the past two decades has produced a crisis of imagination in political theory and practice. Debate in North America particularly has polarized—on one side the splintering and perhaps ultimately cynical forces of postmodernism, on the other, the triumphal indifference of corporate capitalism. Since most thoughtful people reject both alternatives, the (...) post-Cold War years, their promise and opportunity notwithstanding, have been marked by an ethos of political disenfranchisement and the growing desire for other options. Secondly, the recent attacks on American targets and the subsequent mobilization of military/propagandist might in the war on terrorism have made evident the necessity of rethinking geopolitical paradigms. In the past year especially, the consequences of the West’s essentially colonial foreign policy in the Middle East, Africa, the Pacific Rim and elsewhere have become frighteningly evident. Instead of surveying unsatisfying but comparatively harmless theoretical options we have seen concrete political activity around the globe becoming reduced to the dilemma of terror or armed intervention. This reduction, in turn, has exposed mere languishing in desire for other options as a species of moral cowardice. The situation now demands a positive counterproposal. Finally, and almost paradoxically, recognition of the fact that Western institutions stand under threat, that besieged by forces within and without they could fail, has produced across the political spectrum a new determination to defend them. As if danger itself were a reminder that the structures we have been descrying from the left or the right as politically compromised are nevertheless essential to the accommodation of human freedom. I can think of no time since the end of the Second World War more ripe for reflective engagement of the possibility of an autonomy won through and vouchsafed in an authentically rational state and its institutions. (shrink)

Almost all of the themes contained in E.O.Wilson's sociobiological writing on war and human aggression were prefigured in Anglo-American bio-social discourse, c. 1880–1919. Instinct theory – stemming from animal psychology and the genetics revolution – encouraged the belief that pugnacity had been programmed into the ancient part of the human brain as a result of evolutionary pressures dating from prehistory. War was seen to be instinct-driven, and genocidal fighting postulated as a eugenic force in early human evolution. War was explained (...) in distinctly modern sociobiological terms as adaptive behaviour springing from territorial urges, crowding, competition for resources and reproductive advantage, ethnocentrism and pseudo-speciation. (shrink)