Eswatini custom and church traditions indirectly and directly affect the way widowers handle their mourning period, after the demise of their better halves. Instead of mourning their loss of spouses for their spiritual, emotional, social and financial healing, widowers rush to remarry. This has resulted in dysfunctional marriages, ill health, financial crisis and sometimes death. This article has analysed the impact of the Eswatini custom and church traditions on widowers as emanating from the 'throne'. The aim of this article therefore (...) is to unpack some of the struggles faced by widowers, which often impacts them on their journey of life as they seek to relive life with another wife. It is in this regard that Nick Pollard's method of positive deconstruction was used to enter the space of the widowers. Charles Gerkin's shepherding model was incorporated in order to be able to journey with the troubled souls. The process will in turn heal them as they will be taught about the importance of mourning before remarrying.CONTRIBUTION: Widowers in Eswatini are the most vulnerable yet neglected in the kingdom of Eswatini. Patriarchy plays a major role, and in this case, it is men versus men power. Eswatini's cultural practices and church practices have a major impact on widowers and may even shorten their lifespan. (shrink)

Charles A. Baylis; VII—Foundations For a Presentative Theory of Perception and Sensation, Proceedings of the Aristotelian Society, Volume 66, Issue 1, 1 June 19.

This book is a clear, engaging, and ambitious introduction to the philosophy of John Dewey. First, a comment about the subtitle: while I recognize that it reflects the book’s inclusion in a series of “beginner’s guides,” the subtitle (“a beginner’s guide”) is unfortunate. The book is much more than that, and, as such, it is more valuable than the subtitle suggests. It is clearly of help to people new to Dewey, and yet it is also a significant resource for those (...) returning to Dewey in a variety of capacities. For example, this reviewer has found Hildebrand’s book helpful for thinking about pedagogical strategies for teaching Dewey in a recent seminar class (on James and Dewey), and I expect many other teachers will .. (shrink)

I consider a naturalistic approach to death, seeking a naturalistic or “functional” version of immortality. Making use of John Dewey and some other classical American philosophers, I first articulate the naturalism of this project. I then discuss what such naturalism means for understanding the self and its survival. Finally, I consider the existential question about to what extent such a view of immortality is satisfying.

We pragmatists have within our tradition significant methodological resources for contributing to the understanding of the meaning of beliefs about the nature of death—a topic that has still not received enough attention. 1 I want here to articulate what crucial features of pragmatism I believe to be especially helpful for such a contribution, and to explain something about why they are helpful in this regard. As my title indicates, I am not drawing upon the neo-pragmatism of those such as Richard (...) Rorty, but instead upon some of pragmatism’s rich classical American manifestations, according to which theory must be connected to practice and experience (as opposed to neopragmatism’s linguistic preoccupation).2 In.. (shrink)

There has been little scholarly attention to the tension within Dewey’s comments on the ancients. On the one hand, Dewey’s polemics condemn the lasting influence of Greek philosophers as deleterious. He charges the Greeks with originating a quest (“the quest for certainty”) that has led Western philosophy into such dualisms as reason and emotion, mind and nature, individual and community, and theory and practice. On the other hand, Dewey often has many sympathetic things to say about the Greeks. Taking account (...) of the limited scholarship done on this topic, this essay articulates the dimensions of the tension and tries to put it into a Deweyan perspective. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Unmodern Philosophy and Modern Philosophy by John DeweyCharles A. HobbsJohn Dewey. Unmodern Philosophy and Modern Philosophy. Carbondale and Edwardsville: Southern Illinois University Press, 2012, 351 pp., index.John Dewey’s latest publication marks a watershed moment for scholarship in American philosophy, and, in addition to Dewey himself, we have editor Phillip Deen to thank for discovering it (among the Dewey papers in Special Collections at Morris Library of Southern Illinois (...) University) and editing it. We see Dewey late in life (early 1940s) engaged mainly in a critique of the modern, ancient, and (fragmentarily) medieval philosophical periods, which Dewey argues, are eras not nearly as distinct as traditional understanding admits. In the Introduction, Deen helpfully explains how we are now bequeathed incomplete but in most [End Page 122] cases quite robust chapter drafts that amount to another substantial work by Dewey. While published by Southern Illinois University Press, this volume is not itself part of The Collected Works of John Dewey. Still, the careful editing (of what are actually a number of manuscripts) is comparable in its excellence. There is also a well-done Index.The scope is twofold: retrospective and prospective. Chapters one through seven trace the development of so-called modern philosophy along with its central epistemological problem, with the aim being to demonstrate how thoroughly “unmodern” such philosophy has been. Then, chapters eight through fourteen constitute a genuinely modern approach that naturalistically and functionally undercuts the epistemic problem of subject/object and points to a revolution in the process of knowing.We turn to the retrospective, beginning in the first chapter with the acknowledgement that Dewey comes to philosophy itself as a kind of anthropologist, something we note as consistent with the influence of Franz Boas on Dewey (with whom Dewey was a colleague and intellectual ally at Columbia for about thirty-five years). This is further underscored by a lengthy quotation of anthropologist Bronislaw Malinowski on the meaning of culture (p. 290). The ongoing history of philosophy is itself a cultural activity. Indeed, citing James, Dewey declares that “The sickliest way in which a student of philosophy can approach his subject-matter is that of a search for ultimate impersonal revelation of truth.” (p. 16) Rather, let the philosopher have the pragmatic attitude of openness “... to truth from whatever source it comes” (ibid).With that, Dewey once again turns to the Greeks, who initiated “The Discovery of Rational Discourse” (Ch. III) as underscored by the Socratic means of cooperative discourse, with the dialogues—not lectures—being evidence of the Athenian philosophical revolution in turning “from discussing nature and giving an account of it to the examination of the nature and procedure of discussion and report” (p. 38). Yet this project, despite its initial promise, failed for lack of a genuine logic of experimentation or inquiry. Then philosophy focused on going beyond the natural, beginning with the medieval “Search for Salvation” (Ch. IV, a significantly less developed and unified chapter draft). “Modern” philosophers then rightly replaced grand cosmic schemes with a focus on human nature (Ch. V), but they went too far with their introspective methods, gradually resulting in the same consequence supernaturalism had produced: a dualism of mind and nature, as if human nature is somehow not a part of nature. As we recall from Human Nature and Conduct (1922), human nature is not independent of but rather interdependent (or, using Dewey’s later term, transactional) with the rest of nature. The key is to avoid hypostatizing mind and better to talk of culture as nature. [End Page 123]With the Renaissance onward, humans have been “Wandering between Two Worlds” (Ch. VI), and endless arguments between “rationalists” and “empiricists” overlook what these camps share, namely a psychology assuming a fundamental split between subjective/objective and assumptions about certainty as founded upon various first principles or substances. The result is the stagnation of philosophy while science flourishes. Dewey cites Bertrand Russell as an example of continued insistence on such a priori principles (p. 106).We find ourselves in an epoch split between scientism and moral and religious fundamentalism, the result of a lingering tenacious investment in bad elements from ancient and medieval... (shrink)

This paper describes one style of functional analysis commonly used in the neurosciences called task-bound functional analysis. The concept of function invoked by this style of analysis is distinctive in virtue of the dependence relations it bears to transient environmental properties. It is argued that task-bound functional analysis cannot explain the presence of structural properties in nervous systems. An alternative concept of neural function is introduced that draws on the theoretical neuroscience literature, and an argument is given to show that (...) this alternative concept of may help to overcome the explanatory limitations of task-bound functional analysis. (shrink)

This collection examines questions of medical accountability and ethics. It analyses how the criminal justice system regulates health care practice, and to what extent it is appropriate to use it as a tool to resolve ethical conflict in health care.

First published in 2002. Routledge is an imprint of Taylor & Francis, an informa company.

The first book to investigate the relevance of Theodor W. Adorno's work for theorizing the age of neoliberal capitalism. Through an engagement with Adorno's critical theory of society, Charles Prusik advances a novel approach to understanding the origins and development of neoliberalism. Offering a corrective to critics who define neoliberalism as an economic or political doctrine, Prusik argues that Adorno's dialectical theory of society can provide the basis for explaining the illusions and forms of domination that structure contemporary life. (...) Prusik explains the importance of Marx's critique of commodity fetishism in shaping Adorno's work and focuses on the related concepts of exchange, ideology, and natural history as powerful tools for grasping the present. Through an engagement with the ideas of neoliberal economic theory, Adorno and Neoliberalism criticizes the naturalization of capitalist institutions, social relations, ideology, and cultural forms. Revealing its origins in the crises of the Fordist period, Prusik develops Adorno's analyses of class, exploitation, monopoly, and reification to situate neoliberal policies as belonging to the fundamental antagonisms of capitalist society. (shrink)