O mágico de Oz, obra de L. Frank Baum, muito embora tenha sido escrita no fim do século XIX, permanece atuando sobre o imaginário infantil cem anos depois. Centrado na personagem feminina, o texto não só desconstrói os estereótipos do conto de fadas tradicional, ao relativizar o papel da bruxa, que pode ser boa ou má, como também garante o estatuto de herói para uma personagem infantil do gênero feminino. Nessa perspectiva, este trabalho pretende discutir qual é a representação de (...) gênero veiculada pelas personagens femininas, fundamentado em estudos de crítica feminista. (shrink)

Resumo: Palavras-chave: : Keywords: The wizard of Oz . Genre. Child reader. The wizard of Oz , by L. Frank Braum, in despite of having been written in the late XIX century, remains performing an important role in the children imaginary after a hundred years. Centered on the feminine character the text deconstruct traditional fairy tells stereotypes when relativizes the witch role, which can be good or bad, and also guarantees a hero status to a female child book character. In (...) this perspective the paper intends to discuss which genre representation is taken by female characters based on feminist critic studies. O mágico de Oz. Gênero. Leitor infantil. O mágico de Oz, obra de L. Frank Baum, muito embora tenha sido escrita no fim do século XIX, permanece atuando sobre o imaginário infantil cem anos depois. Centrado na personagem feminina, o texto não só desconstrói os estereótipos do conto de fadas tradicional, ao relativizar o papel da bruxa, que pode ser boa ou má, como também garante o estatuto de herói para uma personagem infantil do gênero feminino. Nessa perspectiva, este trabalho pretende discutir qual é a representação de gênero veiculada pelas personagens femininas, fundamentado em estudos de crítica feminista. (shrink)

A popular “Reductionist” account of personal identity unifies person stages into persons in virtue of their psychological continuity with one another. One objection to psychological continuity accounts is that there is more to our personal identity than just mere psychological continuity: there is also an active process of self-interpretation and self-creation. This criticism can be used to motivate a rival account of personal identity that appeals to the notion of a narrative. To the extent that they comment upon the issue, (...) proponents of narrative accounts typically reject Reductionist metaphysics that (ontologically) reduce persons to aggregates of person stages. In contrast to this trend, we seek to develop a narrative account of personal identity from within Reductionist metaphysics: we think person stages are unified into persons in virtue of their narrative continuity with one another. We argue that this Reductionist version of the narrative account avoids some serious problems facing non-Reductionist versions of the narrative account. (shrink)

James E. Taylor As the title of this book makes clear, the essays contained in it are unified by their focus on models of God and alternative ultimate realities. But what is ultimate reality, what does 'God' mean, and what would count as a model ...

Liberal societies conventionally treat religion as unique under the law, requiring both special protection and special containment. But recently this idea that religion requires a legal exception has come under fire from those who argue that religion is no different from any other conception of the good, and the state should treat all such conceptions according to principles of neutrality and equal liberty. Cécile Laborde agrees with much of this liberal egalitarian critique, but she argues that a simple analogy between (...) the good and religion misrepresents the complex relationships among religion, law, and the state. Religion serves as more than a statement of belief about what is true, or a code of moral and ethical conduct. It also refers to comprehensive ways of life, political theories of justice, modes of voluntary association, and vulnerable collective identities. Disaggregating religion into its various dimensions, as Laborde does, has two clear advantages. First, it shows greater respect for ethical and social pluralism by ensuring that whatever treatment religion receives from the law, it receives because of features that it shares with nonreligious beliefs, conceptions, and identities. Second, it dispenses with the Western, Christian-inflected conception of religion that liberal political theory relies on, especially in dealing with the issue of separation between religion and state. As a result, Liberalism's Religion offers a novel answer to the question: Can Western theories of secularism and religion be applied more universally in non-Western societies?--. (shrink)

In this book, Jeanine Grenberg argues that everything important about Kant's moral philosophy emerges from careful reflection upon the common human moral experience of the conflict between happiness and morality. Through careful readings of both the Groundwork and the Critique of Practical Reason, Grenberg shows that Kant, typically thought to be an overly technical moral philosopher, in fact is a vigorous defender of the common person's first-personal encounter with moral demands. Grenberg uncovers a notion of phenomenological experience in Kant's (...) account of the Fact of Reason, develops a new a reading of the Fact, and grants a moral epistemic role for feeling in grounding Kant's a priori morality. The book thus challenges readings which attribute only a motivational role to feeling; and Fichtean readings which violate Kant's commitments to the limits of reason. This study will be valuable to students and scholars engaged in Kant studies. (shrink)

1. La philosophie politique contemporaine : en français et en anglais François Boucher (FB) : Votre travail semble habité par une volonté d'établir des ponts entre la pensée politique française et anglo-américaine. Cette volonté est déjà visible dans votre ouvrage de 2000, Pluralist Thought and the State in Britain and France (1900-1925), qui compare les penseurs pluralistes du début XXe en France et en Angleterre. Elle est également au cœur de Critical Republicanism, The Hijab Controversy an...

There is an expansion of empirical research that at its core is an attempt to quantify the "feely" aspects of living in raced (and other stigmatized) bodies. This research is offered as part concession, part insistence on the reality of the "special" circumstances of living in raced bodies. While this move has the potential of making headway in debates about the character of racism and the unique nature of the harms of contemporary racism--through an analysis of stereotype threat research, microaggression (...) research, and the reception of both discourses--I will argue that this scientization of the phenomenology of race and racism also stalls progress on the most significant challenges for the current conversation about race and racism: how to listen and how to be heard. (shrink)

Henry Allison and Paul Guyer have recently offered interpretations of Kant's argument in Groundwork III. These interpretations share this premise: the argument moves from a non-moral, theoretical premise to a moral conclusion, and the failure of the argument is a failure to make this jump from the non-moral to the moral. This characterization both of the nature of the argument and its failure is flawed. Consider instead the possibility that in Groundwork III, Kant is struggling toward something rather different from (...) this, not trying to pull the moral rabbit out of the theoretical hat, but instead seeking a proto-phenomenological grounding of morality: a grounding that begins from first personal felt experiences that already possess moral content, and proceeds to its further practical claims via attentive reflection on these felt experiences. This paper brings this assumption to our reading of Groundwork III, showing that in doing so we acquire a deeper appreciation both of the argument, and the reasons it fails. Kant's argument is practical throughout. And the failure of the argument is the failure of Kant's nascent efforts to provide a new, phenomenological method for the grounding of practical philosophy. (shrink)

This article explores the relationship between globalization and localization in context of our current ecological and social crisis. The benefits of immersing in one's local community and ecology are presented through an ecopsychological lens. Transpersonal dimensions of place are examined, reframing globalism as our seamless connections through the planetary life force. The author contends that while deepening our local relationships with place is essential for sustainability, developing our wider connections is essential for collective wellbeing.

In his recent trilogy, J. L. Schellenberg presents a new religious option: to have beliefless faith in a general object of religious concern that he thinks is referenced at the core of most sectarian religions UUU’. After explaining what UUU is more fully, I argue that the claim that UUU exists should not be, as Schellenberg says, the only focus for philosophy of religion. Still, I argue that such a claim is a good basis for a new form of religion, (...) especially if it is modified in a couple of ways. (shrink)

Do we have the right to deny others access to our body? What if this would harm those who need personal services or body parts from us? Ccile Fabre examines the impact that arguments for distributive justice have on the rights we have over ourselves, and on such contentious issues as organ sales, prostitution, and surrogate motherhood.

In previous years, philosophers have either ignored the virtue of humility or found it to be in need of radical redefinition. But humility is a central human virtue, and it is the purpose of this book to defend that claim from a Kantian point of view. Jeanine Grenberg argues that we can indeed speak of Aristotelian-style, but still deeply Kantian, virtuous character traits. She proposes moving from focus on action to focus on person, not leaving the former behind, but (...) instead taking it up within a larger, more satisfying Kantian moral theory. Using examples from literature as well as philosophy, she shows that there is a Kantian virtue theory to be explored in which humility plays a central role. Her book will have a wide appeal to readers not only in Kant studies but also in theological ethics and moral psychology. (shrink)

It is a central tenet of most contemporarytheories of justice that the badly-off have aright to some of the resources of the well-off.In this paper, I take as my starting point twoprinciples of justice, to wit, the principle ofsufficiency, whereby individuals have a rightto the material resources they need in order tolead a decent life, and the principle ofautonomy, whereby once everybody has such alife, individuals should be allowed to pursuetheir conception of the good, and to enjoy thefruits of their (...) labour in pursuit of suchconception. I also endorse the value offairness, whereby the right person orinstitution makes the decision as to whether tobring about justice.I show that justice and fairness can besatisfied only if we all enjoy a combination ofprivate and collective rights over the world.In making that case, I shall argue that the setof ownership rights I advocate differs fromreadily available conceptions of restrictedprivate ownership in two important respects.First, it is such that in some circumstances,two individuals or more can have control rightsover the same property at the same time, not,as is standardly the case in legal systems, bycontracting with one another (through gifts andjoint purchase), but simply on grounds ofjustice. Second, it allows that, if necessary,property-owners be expropriated from theirproperty without compensation. (shrink)

Returning the Self to Nature is written for the person who no longer wishes to function in a world that revolves around selfish, disconnected identities and yearns to step into healthy relationships with one's self, one's community, and our planet. Seeing the suffering of the planet and that of humans as inseparably linked-the ecological crisis as psychological crisis, and vice versa-opens the door to a mutuality of healing between people and nature. At the heart of both chronic and acute forms (...) of narcissism is a socially-constructed false self-an isolated, damaged ego in a delusional cycle of selfishness. Through guided analysis and practices of reflection and embodied meditation, the reader will gain skills to begin experiencing a loving, pluralistic, and ecological self. This book is an invitation to wake up from the dream of the false self and join the movement toward social and planetary healing. (shrink)

Human beings are killing the planet and themselves in the process. Cecile Pineda asks a simple question: Why? An urgent reframing of current ecological thinking, Apology to a Whale addresses what the intersection of relative linguistics and archeology reveals about the present world's power relations, and what the extraordinary communication of plants and animals can teach us. This masterpiece of creative nonfiction is a wild ride on the frontiers of archeo-linguistics in search of the greatest killer on Earth--us.

Jeanine Grenberg - Imagination in Kant's Critique of Practical Reason - Journal of the History of Philosophy 45:2 Journal of the History of Philosophy 45.2 335-336 Muse Search Journals This Journal Contents Reviewed by Jeanine M. Grenberg St. Olaf College Bernard Freydberg. Imagination in Kant's Critique of Practical Reason. Bloomington-Indianapolis: Indiana University Press, 2005. Pp. xiii + 180. Paper, $19.95. At the heart of the task of the historian of philosophy is the effort to interpret well what has (...) been said by another philosopher. Like the poet who chooses to create verse under the constraints of meter and rhyme, the historian does philosophy under the constraints of the historical text. Given these constraints, any historian of philosophy—continental or analytic—must bind herself to the text. The significant distinction one.. (shrink)

In his recent Rescuing Justice and Equality, G. A. Cohen mounts a sustained critique of coerced labour, against the background of a radical egalitarian conception of distributive justice. In this article, I argue that Cohenian egalitarians are committed to holding the talented under a moral duty to choose socially useful work for the sake of the less fortunate. As I also show, Cohen's arguments against coerced labour fail, particularly in the light of his commitment to coercive taxation. In the course (...) of defending those claims, I claim that Cohen's remarks on freedom of occupational choice and taxation exhibit partiality towards the interests of the better-off to the detriment of the less fortunate – a partiality which is in tension with his commitment to equality. (shrink)

One critique of experimental philosophy is that the intuitions of the philosophically untutored should be accorded little to no weight; instead, only the intuitions of professional philosophers should matter. In response to this critique, “experimentalists” often claim that the intuitions of professional philosophers are biased. In this paper, we explore this question of whose intuitions should be disqualified and why. Much of the literature on this issue focuses on the question of whether the intuitions of professional philosophers are reliable. In (...) contrast, we instead focus on the idea of “muddled” intuitions—i.e. intuitions that are misdirected and about notions other than the ones under discussion. We argue that the philosophically untutored are likely to have muddled intuitions and that professional philosophers are likely to have unmuddled intuitions. Although being umuddled does not, by itself, establish the reliability of the intuitions of professional philosophers, being muddled is enough to disqualify the intuitions of the philosophically untutored. We then turn to the charge that, despite being unmuddled, professional philosophers still have biased intuitions. To evaluate this charge, we switch focus from the general notion of biased intuition to the more specific notion of theory-laden intuition. We argue that there is prima facie evidence—in the form of the presence of conflicts of intuition—for thinking that at least some of the intuitions of professional philosophers are theory-laden. In summary, we conclude that that there is no clean and easy answer to the question of whose intuitions should matter. (shrink)

I argue that there can be, on Kant's account, a significant motivational role for feeling in moral action. I first discuss and reject Andrews Reath's claim that Kant is forced to disallow a motivational role for feeling because of his rejection of moral sense theory. I then consider and reject the more general challenge that allowing a role for the influence of feeling on the faculty of desire undermines Kant's commitment to a morality free from anthropological considerations. I conclude by (...) providing an overview of Kant's discussion of the moral feeling of respect which shows this feeling to meet the criteria he sets for inclusion in moral motivation. (shrink)

Acceptance of three tenets of the doctrine of scientific objectivity, namely, the tenets of consensus, compartmentalization, and ahistorical truth, undermines scientists‘ appreciation of the importance of scientific controversy and consideration of the policy and value implications of controversial scientific theories. This essay rejects these tenets and suggests scientists appreciate theoretical diversity, learn rational means for adjudicating value differences, and cultivate conversational as well as written forms of communication.

In this essay, I look at some claims Anne Margaret Baxley makes, in her recent book Kant's Theory of Virtue: The Value of Autocracy, about the relationship between reason and sensibility in Kant's theory of virtue. I then reflect on tensions I find in these claims as compared to the overall goal of her book: an account of Kant's conception of virtue as autocracy. Ultimately, I argue that interpreters like Baxley who want to welcome a more robust role for feeling (...) in Kantian ethics must, in order to achieve our purposes, move beyond the general account of the limits for the role of the moral feeling of respect in the grounding of Kant's ethics which Henry Allison established in his influential Kant's Theory of Freedom. (shrink)

While we are sympathetic to Balcetis’s approach, we feel that using motivational direction as the sole organizing structure for influences of affect on perception may be unnecessarily limiting. Three reasons for this concern are discussed.

I introduce a distinction between global and local versions of atheism and theism, where global ones are about all notions of God and local ones are about specific notions. Current expressions of atheism are ambiguous between the two. I argue that global atheism is difficult to enunciate and even more difficult to defend, so much so that global atheism is not yet justified. Until it is, atheists should be local atheists.

This essay explores challenges that arise for professors who teach critical theory in our current climate of conservatism. Specifically, it is argued that the conservative commitments to non-revolutionary change and reverence for tradition are corrupted in our current political and intellectual climate. This corruption, called “ideological imperviousness,” undermines the institutional structures put in place to produce a functional educational environment that protects the interests of both professors and students. The result is an environment that imposes an unjust vulnerability on professors (...) and risks depriving students of the opportunity to acquire the critical skills necessary to combat their own vulnerabilities. (shrink)

This book articulates a cosmopolitan theory of the principles which ought to regulate belligerents' conduct in the aftermath of war. Throughout, it relies on the fundamental principle that all human beings, wherever they reside, have rights to the freedoms and resources which they need to lead a flourishing life, and that national and political borders are largely irrelevant to the conferral of those rights. With that principle in hand, the book provides a normative defence of restitutive and reparative justice, the (...) punishment of war criminals, the resort to transitional foreign administration as a means to govern war-torn territories, and the deployment of peacekeeping and occupation forces. It also outlines various reconciliatory and commemorative practices which might facilitate the emergence of trust amongst enemies and thereby improve prospects for peace. The book offers analytical arguments and normative conclusions, with many historical and/or contemporary examples. (shrink)

Ce texte a déjà paru dans la Revue européenne des sciences sociales – European Journal of Social Science, XLVII-143, 2009, p. 65-85. I. Introduction : Avec la publication en 1862 de l'ouvrage de Clément Juglar, Des crises commerciales et de leur retour périodique, la France devint l'un des lieux de naissance du concept de cycle d'affaires. L'Académie des sciences morales et politiques avait en effet organisé l'année précédente un concours destiné à « rechercher les causes et signaler les effets des (...) - Économie et Marxisme – Nouvel article. (shrink)

Western philosophy has long excluded the work of women thinkers from their canon. Presenting Women Philosophers addresses this exclusion by examining the breadth of women's contributions to Western thought over some 900 years. Editors Cecile T. Tougas and Sara Ebenreck have gathered essays and other writings that reflect women's deep engagement with the meaning of individual experience as well as the continuity of their philosophical concerns and practices. Arranged thematically, the collection ranges across eras and literary genres as it emphasizes (...) the intellectual significance of written work by key figures—for example, Hildegard of Bingen's visionary writings, Iris Murdoch's fiction, Hannah Arendt's historical narratives, and the oral storytelling in black women's literary tradition. The collection also brings to light the philosophical importance of little-known work by such writers as Mme de Sablé and Mme de Condorcet. This wide-ranging collection offers non-philosophers an introduction to women's thought but also promises to engage advanced students of philosophy with new research on unrecognized contributions. Author note: Cecile T. Tougas, formerly an Assistant Professor of Philosophy, is a teacher of Latin and Algebra at Ben Franklin Academy in Atlanta.Sara Ebenreck is Assistant Professor of Philosophy at St. Mary's College of Maryland. (shrink)

The book theoretically examines the recent and topical debates over democracy and social rights, arguing that there are four fundamental rights that should be constitutionalized; minimum income; housing; healthcare; and education. The theoretical discussion is explored within an analysis of important legal cases.