Inequality isn’t just for the young anymore. People over age sixty-five face large and growing inequalities in health, wealth, work, and family. The widening gap between better- and worse-off older Americans has begun to undermine legal institutions that once worked to correct inequality, including Social Security, Medicare, private pensions, and family law. In this Article, I briefly document the inequalities that have transformed old age in the last fifty years and then analyze three common justifications for reform: budget solvency, inequality, (...) and progressivity. I show that each of these falls short of the kind of principled justification that will be needed to justify cutting benefits, raising taxes, or both. (shrink)

Professors Ackerman and Alstott contrast their proposal for stakeholding with Philippe Van Parijs’s proposal for a universal basic income. InThe Stakeholder Society, Ackerman and Alstott proposed that the federal government give all U.S. citizens an $80,000 grant as they reach adulthood. The program’s revenue cost is to be funded by an annual wealth tax of 2 percent and a “payback” requirement at death. Although stakeholding and basic income share common foundations in liberal political theory, Ackerman and Alstott (...) discuss the principled and practical advantages of stakeholding and introduce Tony Blair’sU.K. proposal forChildren’s Savings Accounts, which shares important features with stakeholding. (shrink)

Die vorliegende Schrift unternimmt eine Revision des vorherrschenden Bildes der Rolle und der Konzeptionen von Moral und Ethik im Wiener Kreis. Dieses Bild wird als zu einseitig und undifferenziert zurückgewiesen. Die Ansicht, die Mitglieder des Wiener Kreises hätten kein Interesse an Moral und Ethik gezeigt, wird widerlegt. Viele Mitglieder waren nicht nur moralisch und politisch interessiert, sondern auch engagiert. Des Weiteren vertraten nicht alle die Standardauffassung logisch-empiristischer Ethik, die neben der Anerkennung deskriptiv-empirischer Untersuchungen durch die Ablehnung jeglicher normativer und inhaltlicher (...) Ethik und der Verfechtung eines extremen Nonkognitivismus geprägt ist. Am meisten entspricht die Standardauffassung den Ansichten Rudolf Carnaps, weniger bereits jenen Karl Mengers, Otto Neuraths oder Philipp Franks. Am weitesten weichen Moritz Schlick, Victor Kraft sowie Herbert Feigl von der Standardauffassung ab. Entgegen dem herkömmlichen Bild weltabgewandter Logiker und Metaethiker wurde im Wiener Kreis sogar Angewandte Ethik betrieben, und dies bereits unter diesem Namen. Neben den ethischen Hauptthemen und Ansichten der jeweiligen Philosophen in ihrer Entwicklung im Rahmen ihres persönlichen und kulturellen Kontextes zeigt die Untersuchung, dass allen Ansätzen eine aufgeklärte und humanistische Version von Moral und Ethik gemeinsam ist. Dieser wissenschaftliche Humanismus, der sich schon in der Programmschrift Wissenschaftliche Weltauffassung. Der Wiener Kreis findet, liegt jedoch in verschiedenen Ausprägungen vor. Was die Abweichungen von der Standardauffassung wesentlich betrifft, ist ihre unterschiedliche Auffassung von Moral als gemeinsames oder individuelles Unternehmen. Carnap führt ein extremer Individualismus zu einem extremen Nonkognitivismus, in dem ihm Menger folgt. Bei Schlick ist die Lage zweideutig, was sich in unterschiedlichen Moralbegriffen widerspiegelt. Bei Kraft und Feigl tritt das Verständnis von Moral als gemeinschaftlich geteilte Praxisform klar hervor. Auf der Basis eines gemeinsamen Begriffs des moralisch Guten, der auch eine Sachkomponente enthält, ist eine Verständigung über moralische Fragen möglich. Von einem extremen Nonkognitivismus kann dort nicht mehr die Rede sein. Mit diesen Ergebnissen verbietet es sich, dem Wiener Kreis allgemein eine Ablehnung normativer Ethik und einen extremen Nonkognitivismus zuzuschreiben. Eine systematische Ethik, die Moral als Gemeinschaftspraxis begreift, steht einigen im Wiener Kreis näher, als das vorherrschende Bild suggerieren möge. Wer meint, mit engem Bezug zur Tradition des Wiener Kreises nur Carnap folgen zu können und Ethik als suspektes Unternehmen betrachten zu müssen, irrt. Ethik war in der Tradition Analytischer Philosophie nicht immer so marginalisiert, wie sie es in manchen ihrer Teilrichtungen heute noch ist und Gegner(innen) der Analytischen Philosophie vorwerfen. Die vorliegende Untersuchung liefert die nötige Revision einer verfänglichen Fehlentwicklung. (shrink)

Freadman uses the term genre to access Peirce’s work, and expands this original theoretical approach by proposing that “genre” interacts with “sign” and that this interaction is central to the study of the semiotic in general.

Florence Tamagne présente dans ce livre dense, mais qui aurait parfois gagné à être plus ramassé, l'essentiel d'une thèse soutenue en 1998. Il faut se réjouir de cette publication, les travaux sur l'histoire de la sexualité étant fort rares. L'histoire de l'homosexualité présente de surcroît des difficultés propres. Elle souffre plus encore que l'histoire de l'hétérosexualité du silence des acteurs. L'auteur a donc fait feu de tout bois, combiné iconographie et littérature, discours sc...

The never-before-published photographs and captions from Dorothea Lange's fieldwork in California, the Pacific Northwest, and North Carolina during 1939 for the New Deal's Farm Security Administration come together in an iconic collection that includes defining images of that time in American history.

Trotz sozialen und politischen Engagements wurden die Logischen Empiristen - allen voran die Mitglieder des Wiener Kreises - nicht fur ihr uberschwangliches ...

Even though the phenomenon of gentrification is ever-growing in contemporary urban contexts, especially in high income countries, it has been mostly overlooked by normative political theorists and philosophers. In this paper we examine the normative dimensions of gentrification through the lens of food. By drawing on Huber and Wolkenstein’s (Huber and Wolkenstein, Politics, Philosophy & Economics 17:378–397, 2018) work, we use food as an example to illustrate the multiple ways in which life plans can be located and to argue that (...) both existing residents and newcomers have an interest in occupancy rights. More specifically, while newcomers have an interest in moving freely to new neighbourhoods in order to purse their preferred life plans, they also have an interest in being able to continue to pursue those life plans once they have acquired them, and this requires occupancy rights and the implementation of measures aimed at regulating and slowing down gentrification. Moreover, when residents belong to already disadvantaged groups, more significant anti-gentrification measures can be implemented in order to prevent injustices from being compounded. (shrink)

The idea of right relation embodies mutuality and personal autonomy. Disagreement, anger, chaos, pain and helplessness are openly recognised within the community rather than suppressed in order to maintain what is held in common. Right relation has both personal and political benefits, and enables the promotion of love and justice in church and society. Sadly, right relation has often been far from the practice of church and, as a result, many Christian feminists have preferred to build right relation outside the (...) church based on ideas of sisterhood and friendship. This paper explores the possibilities for personal and political relationships both within and beyond the church. Since the practice of church is inevitably connected to our understanding of the divine, the paper will also explore how the divine can be part of right relation. (shrink)

This book is the result of intensive and continued discussions about the social role of language and its conceptualisations in societies other than Northern (European-American) ones. Language as a means of expressing as well as evoking both interiority and community has been in the focus of these discussions, led among linguists, anthropologists, and Egyptologists, and leading to a collection of essays that provide studies that transcend previously considered approaches. Its contributions are in particular interested in understanding how the attitude of (...) the individual towards societal processes and strategies of norming is negotiated emotionally, and how individual interests and attitudes can be articulated. Discourses on public spaces are in the focus, in order to analyse those strategies that are employed to articulate dissent (for example, in the sense of face-threatening acts). This raises a number of questions on the spatial and public situatedness of emotions and language: How is the public space dealt with and reflected in language as property, heritage, and as a part of ascribed identities? Which role do emotions play in this space? How is emotion employed there as part of place making in relation to identity constructions? What is the connection between emotion, performance and emblematic spaces and places? Which opportunities of the violation of norms and transgression do such public spaces offer to actors and speakers? These questions intend to address the communicative representation of core cultural processes and concepts. (shrink)

Avant et pendant la Première Guerre mondiale, en Occident, ont fleuri des mouvements qui, parce qu'ils ont conjointement revendiqué un renouvellement radical des pratiques artistiques et une remise en question sociale plus large, ont a posteriori été appelés «avant-gardes». Ce sont ces mouvements qui, du futurisme italien à dada en passant par le futurisme russe, l'imagisme et le vorticisme, sont au centre de cet ouvrage. Aucun, au moment de sa fondation, ne s'est pensé d'«avant-garde». Tous ont en commun de s'être (...) définis sur le mode de l'action collective, d'avoir été fondés en tant que groupes et de s'être pensés les uns par rapport aux autres. L'analyse fait émerger, dans le contexte de la modernité et du modernisme occidentaux du premier XXe siècle, la spécificité de ces mouvements autoproclamés, qui les distingue à la fois d'auteurs individuels d'«avant-garde» qui ne se sont jamais reconnus dans aucun mouvement et aussi d'autres groupes contemporains qui ne se sont pas autoproclamés tels - le vorticisme vs Bloomsbury, le cubisme ou l'expressionnisme vs le futurisme ou le dadaïsme. (shrink)

It is postulated from different philosophical traditions, and explicitly in recent literature, that there is no further need for doing philosophy of religion – it has become an impossible task. I argue, however, that there remains a philosophical space for this practice and that this space determines greatly how philosophy of religion can be done. The starting point of my argument is the current discussion in the SAJP between De Wet and Giddy and the significance of my article is that (...) it puts this debate within the broader international philosophical context by engaging the work of Trakakis and Desmond to resolve some of the apparently intractable issues raised. Trakakis discusses the divide between the analytic and continental philosophical traditions in which De Wet and Giddy’s work is further contextualized and clarified. Desmond’s work is seminal in its search for a metaxology wherein he advocates a new ‘in between’ position for doing philosophy of religion. I take this view of Desmond further by applying it to the current debate in South Africa and also using it to indicate some possibilities of speaking about the impossible. (shrink)

This article describes the everyday experiences of health and well‐being among Finnish low‐income fathers. The aim of study is to understand the health experiences of low‐income fathers and the factors influencing the health experience and to develop nursing care in order to provide support for them. The approach is phenomenological and method is based on hermeneutical and descriptive phenomenology. The informants in this study were seven low‐income Finnish fathers with children under 16 years old. Well‐being of the fathers appeared as (...) personal, realistic and bound to everyday life: income sufficient for meeting basic needs, everyday health, the pleasure and priviledge of life and the meaningfulness of the relationships in family and in community. Fathers used individual methods for maintaining the experience of well‐being and they experienced the support from official sources as positive or negative. The findings of this study suggest that well‐being of low‐income fathers living under threat of marginalisation will be supported by care providers taking into account individual, social and economic factors, and that this support will have to be gender‐sensitive, realistic and based on their everyday life. (shrink)

This article was prepared for the Prepared for the Memorial Service at the University of New Mexico on March 28, 2003. Compared are the philosophy of Standing Bear and Viola Cordova. "Both Standing Bear and Cordova recognized the ruptured consciousness into which Indian students frequently fall when we encounter colonial culture. Both critically challenged the academic education being taught to Native students, in method and content. Both recognized the importance of Native students receiving an education in consonance with their cultural (...) historical ways of being and belief systems. Standing Bear and Cordova, from different tribes, different centuries, both announce a panIndian approach to Native education and healing, urging an immersion in Native cultural values, language, and ways of being." In this article Waters remembers her friend, "And I remember that although we shared a fondness for Wittgenstein, you reminded me that 'They won’t let me teach philosophy.'" At the end of the article Waters presents a poem in honor of Viola's work titled "A Transnational Indigenist Woman’s Agenda". (shrink)

There is no concept, no matter how strange, in which human beings are not willing to believe fervently, so long as it offers some comfort from the knowledge that one day they will no longer exist, so long as it gives him them hope of some form of eternal life. Norbert Elias1.

Name der Zeitschrift: Kierkegaard Studies Yearbook Jahrgang: 2016 Heft: 1 Seiten: 39-50.

Matthew Fox argued convincingly, in AJP 125:91–133 (“Stars in the Fasti ”), that an earlier negative assessment of Ovid’s astronomy in the Fasti has been incorrect and that Ovid’s accuracy in his astronomical references is generally above reproach. Fox was left at the conclusion of his analysis, however, with twelve astronomical references, which he was compelled to categorize as “genuine mistakes.” This article argues that, on the basis of astronomical placements that can be verified on a celestial map, Ovid does (...) not appear to have committed any errors in his astronomical references in the Fasti. (shrink)

Back cover: Forschungen und Publikationen zu Marcus Tullius Cicero (106-43 v. Chr.) als antikem Autor, Staatsmann, Rhetor und Philosoph sind unüberschaubar. Anders sieht dies freilich hinsichtlich seiner Wirkungsperspektive aus, insbesondere in der Frühen Neuzeit. Dort ist die Präsenz seiner Schriften - von der Forschung bislang kaum beachtet - immens. Die vorliegenden Beiträge, hervorgegangen aus einem Symposium der "Europaischen Melanchthon-Akademie" in Bretten, dokumentieren und analysieren die Spuren und die Wirkung von Ciceros Schriften in dieser Epoche. Der Band leistet damit auf diesem (...) noch weitgehend unerforschten Feld Grundlagenforschung: Exemplarisch legen die Beiträge die historiographischen, literarischen bzw. literaturkritischen und rhetorischen Perspektiven der Cicero-Rezeption in der Frühen Neuzeit offen und nehmen besonders die Wirk- und Aneignungsformen der philosophischen Schriften bzw. ihrer theologischen Implikationen in den Blick. (shrink)