DIVUses C.L.R. James’sThe Black Jacobins as a jumping-off point for a reconsideration of colonial and postcolonial concepts of history, politics, and agency./div.
One of the most innovative and brilliant philosophers of his generation, but largely neglected until he was brought to public attention by Gilles Deleuze, Gilbert Simondon presents a challenge to nearly every category and method of traditional philosophy. Psychic and Collective Individuation is undoubtedly Simondon's most important work and its influence, clearly felt in Stiegler and DeLanda, has continued to grow. David Scott provides the first full introduction to this work, which will inspire as well as instruct philosophers working in (...) Continental thought, philosophy of science, social theory and political philosophy. (shrink)
This volume offers a critical appreciation of the work of 16 leading curriculum theorists through critical expositions of their writings. Written by a leading name in Curriculum Studies, the book includes a balance of established curriculum thinkers and contemporary curriculum analysts from education as well as philosophy, sociology and psychology. With theorists from the UK, the US and Europe, there is also a spread of political perspectives from radical conservatism through liberalism to socialism and libertarianism. Theorists included are: John Dewey, (...) Lev Vygotsky, Ralph Tyler, Joseph Schwab, Jerome Bruner, Maxine Greene, Basil Bernstein, Micheal Foucault, Paul Hirst, Donald Schon, Lawrence Stenhouse, Elliott Eisner, John White, Michael Apple, Henry Giroux and Robin Usher. This book is ideal for students looking for an introduction to some of the key educational thinkers of our time. It can also be used as a companion volume to the Routledge four-volume set on Curriculum Theory , 2003, which is also edited by David Scott. (shrink)
The topic to be addressed in this paper, that is, the distinction between the “concept” of time and the being of the clock, divides into two parts: first, in the debate between Albert Einstein and Henri Bergson, one discovers the ground for the diverging concepts of time characterized by physics in its opposing itself to philosophy. Bergson’s durée or “duration” in opposition to Einstein’s ‘physicist’s time’ as ‘public time,’ one can argue, sets the terms for Martin Heidegger’s extending, his ontological (...) analysis of Da-sein, as human being-in-the-world. Second, in this the ‘concept of time’ gives way to the analysis of the ‘being of the clock.’ What is this being of the clock that makes evident the fundamental temporality of Da-sein? This question is rehearsed in Division Two of Being and Time. My claim is that the fundamental insight into the nature of time revealed by the encounter between Bergson and Einstein is that time extemporizes itself. Temporality “is” not a being but a process that temporalizes itself, precisely because it “is not.”. (shrink)
This paper replies to Fred Ablondi’s discussion of Descartes’s treatment of madness in the Meditations. Against Ablondi’s interpretation that Descartes never seriously takes on board the skeptical hypothesis that he might be mad, because to do so would be for him to undermine the logical thought processes required to realize his agenda in the Meditations, I contend that Descartes does employ madness as a skeptical device, by assimilating its skeptical essentials into the dream argument. I maintain that while Descartes does (...) not use madness to undermine logical processes, he does adduce other considerations that reveal him to be prepared to see those processes undermined. On the question why Descartes abandons madness in the Meditations, I argue that, despite its attractiveness as a skeptical device, the madness hypothesis involves methodological shortcomings that render it unfit for service in the doubt. (shrink)
Over the past forty years or so a critique has emerged of a long-standing interpretation of Descartes on the nature of thought. The view being rejected is that Descartes departs from his Aristotelian forbears by “mentalizing” the faculties of sensation and imagination when he includes them under the general category of “thought” and thus completely excludes them from the material domain. I focus on what is arguably the central piece of textual evidence cited in this revisionist case, the eighth paragraph (...) of Descartes’s second Meditation. This passage contains an extensive list of acts that Descartes designates as “thought”: doubting, understanding, affirming, denying, willing or assenting, withholding will or assent, imaging and sensing. I trace the history of this revisionist reading of this list through six modern interpreters of Descartes, and for both textual and philosophical reasons I conclude that this passage provides no support for their interpretation. (shrink)
The subject of this paper is Malebranche’s relation to Descartes on the question of method. Using recent commentary as a springboard, it examines whether Malebranche advances a nonpsychologistic account of method, in contrast to the psychologism typically thought to characterize the Cartesian view. I explore this question with respect to two issues of central importance to method generally: doubt and free will. My argument is that, despite superficial differences of emphasis, Descartes and Malebranche adopt positions on doubt and free will (...) that effectively ensure that their respective accounts of method aresubstantially the same. (shrink)
: Thoreau's engagement with and perspectives on the Orient are considered here. Within Thoreau's Hindu appropriations, the 'practical' importance for Thoreau of yogic practices is reemphasized. Thoreau's often-cited Buddhist links are questioned. Instead, it is Thoreau's explicit use of Confucian and Persian Sufi materials that deserve reemphasis, as do, in retrospect, some striking thematic convergences with Taoism. Thoreau's 'Light from the East' focuses on ethical and mystical techniques, infused with lessons from Nature for 'a very Yankee sort of Oriental.'.
In this supplement to a work co-authored with André Cresson, David Hume, sa vie, son œuvre, left untranslated until now, Deleuze lays the groundwork for what he will later develop as an “ethics without morality.” Contrary to morality, ethics engenders its general rule for action out of the immanence that grants it the power to affect and to be affected, that is, to increase or decrease its capacity to compose new empowering relations between beings, and between beings and the world. (...) The power to act is synonymous with the capacity to imaginatively create relations, in order to exist. In this way, the imagination reveals its ontological significance. Here we discern Deleuze’s Humean impulse encountering a fundamental Nietzscheanism. The translator’s introduction attempts to make explicit his specific philosophical motive, at this point only formative but, eventually, foundational for his later thought. (shrink)
I argue that Descartes takes true representation by means of concepts to involve resemblance between those concepts andtheir extra-mental objects. On the basis of analysis of a wide range of important Cartesian texts, I contend we must attribute to Descartes a doctrine of conceptualor intellectual resemblance, according to which ideas or concepts represent objects by resembling them. This doctrine of resemblance entails a further doctrine of property-sharing which, though inherently problematic for Cartesian ontology generally, is nonetheless supported by Descartes’ use (...) of the scholastic distinctionbetween formal and objective reality. (shrink)
Peer review is a widely accepted instrument for raising the quality of science. Peer review limits the enormous unstructured influx of information and the sheer amount of dubious data, which in its absence would plunge science into chaos. In particular, peer review offers the benefit of eliminating papers that suffer from poor craftsmanship or methodological shortcomings, especially in the experimental sciences. However, we believe that peer review is not always appropriate for the evaluation of controversial hypothetical science. We argue that (...) the process of peer review can be prone to bias towards ideas that affirm the prior convictions of reviewers and against innovation and radical new ideas. Innovative hypotheses are thus highly vulnerable to being “filtered out” or made to accord with conventional wisdom by the peer review process. Consequently, having introduced peer review, the Elsevier journal Medical Hypotheses may be unable to continue its tradition as a radical journal allowing discussion of improbable or unconventional ideas. Hence we conclude by asking the publisher to consider re-introducing the system of editorial review to Medical Hypotheses. (shrink)
In a popular paper, Bruce Russell argues that our nonperception of divine reasons for apparently pointless suffering justifies belief in the nonexistence of God. Russell generally accepts the common interpretive norm that we are justified in believing that something does not exist when we do not perceive it, if and only if we have reason to believe that we would perceive it if it did exist. However, on the strength of an example from the film The Matrix, Russell argues that (...) this interpretive norm does not apply to the belief in God’s nonexistence based on our nonperception of reasons that would justify apparently pointless suffering. My paper undermines Russell’s effort to restrict the scope of this interpretive norm. It thereby leaves open the door to agnosticism. (shrink)
Mostly what Bennett learns from these six philosophers is not their positive doctrines. Rather, his learning takes the form of reconstruction and analysis of what he deems to be otherwise incorrect views. A good example is found in his treatment of Berkeley’s attack on the conceptual defects of materialism. On Bennett’s analysis Berkeley’s case rests on a flawed theory of representation, but Bennett sticks with Berkeley nonetheless. We see the same kind of learning in his excellent chapter 29 on the (...) reasons behind Berkeley’s mistaken reading of Locke, as well as in his discussion of the nature of and reasons for phenomenalism in Berkeley’s work. Incidently, many scholars will take exception to Bennett’s argument that Berkeley’s assurances that idealism squares with commonsense materialism are merely rhetorical. Throughout his study Bennett readily and generously acknowledges debts for insights he has received from other interpreters of these six great philosophers, insights which often cause him to revise or recant some of his own earlier views. For instance, a big climbdown is found in his assessment that the doctrine of tropes, which he once dismissed as nonsense but now accepts, does not bear negatively upon the notion of bodies as modes in Spinoza’s monist philosophy. Again, Bennett revises his earlier views on Locke’s two-faced attitude toward substance, as something both indispensible and “intellectually disgraceful,” and shows it to be a case of “genius in a bind.”. (shrink)
While typically unapologetic in expressing admiration, notably Gilles Deleuze admits his concern one time, in passing, that Gilbert Simondon's thought might hide a pernicious kind of ‘disguised moralism’, in which the form of the transcendent lurks, the enemy of the philosophy of immanence. Might there in fact be an ulterior motive in Deleuze's concern? But might this potential critique invite its own reversal? That is, might Deleuze's accusation be in fact a strategy for teasing out what, perhaps, is unrecognisable as (...) such, but structurally essential for how Simondon constructs his onto-epistemological goals? Moreover, might this Simondonian response, unmasked, not only deflect but anticipate a ‘critique’ like Deleuze's? Extending this question further reveals I believe the implications for Simondon's ‘ethics without morality’, bringing him closer to Deleuze's interpretation of Spinoza. As a result, Deleuze's ‘critique’ invites the question: ‘What exactly is Spinozan in Simondon's ethics?’ Such a question compels our re-evaluation of humanism, its underlying prerogatives, if now in light of its consequences, the re-evaluation of poststructuralism: first, because it is predicated on the critique of the humanistic subject and, second, because ‘poststructuralism’ has come to designate how Simondon's relatedness is determined to Deleuze. (shrink)
Malebranche's Dialogues on Metaphysics and on Religion is in many ways the best introduction to his thought, and provides the most systematic exposition of his philosophy as a whole. In it, he presents clear and comprehensive statements of his two best-known contributions to metaphysics and epistemology, namely, the doctrines of occasionalism and vision in God; he also states his views on such central issues as self-knowledge, the existence of the external world and the problem of theodicy. His skilful handling of (...) the dialogue form enables the reader to see how he responds to objections made to his earlier work The Search after Truth. This edition presents a translation of the text which is clear, readable and more accurate than any of its predecessors, together with an introduction that analyses Malebranche's central teachings and explains the importance of the Dialogues in the context of seventeenth-century philosophy. (shrink)
PIU PUbJlllhollboth invited reviews and unsolicited reviews of new and significant books in . phllolophy. Wo post on our website a list of books for which we seek reviewers, and welcome IdontlOcllltion of books deserving review. Normally reviews are 1000 words.
This book offers a comprehensive description of how writers, in particular poets in nineteenth-century France, became increasingly aware of the visual element in writing from the point of view both of content and of the formal organisation of the words in the text. This interest encouraged writers such as Baudelaire, Mallarme and Rimbaud to recreate in language some of the vivid, sensual impact of the graphic or painterly image. This was to be achieved by organising texts according to aesthetic criteria (...) so that as far as possible the form of the text as visually perceived would be closely interrelated to its content as reconstructed through the reading process. The result of this development was a radical redefinition of the scope and function of poetry, raising important general questions about the nature of the relationship between language and the visual image that are still very much of concern today. (shrink)
Michel Foucault continues to be regarded as one of the most essential thinkers of the twentieth century. A brilliantly evocative writer and conceptual creator, his influence is clearly discernible today across nearly every discipline-philosophy and history, certainly, as well as literary and critical theory, religious and social studies, and the arts. This volume exploits Foucault's insistent blurring of the self-imposed limits formed by the disciplines, with each author in this volume discovering in Foucault's work a model useful for challenging not (...) only these divisions but developing a more fundamental interrogation of modernism. Foucault himself saw the calling into question of modernism to be the permanent task of his life's work, thereby opening a path for rethinking the social. Understanding Foucault, Understanding Modernism shows, on the one hand, that literature and the arts play a fundamental structural role in Foucault's works, while, on the other hand, it shifts to the foreground what it presumes to be motivating Foucault: the interrogation of the problem of modernism. To that end, even his most explicitly historical or strictly epistemological and methodological enquiries directly engage the problem of modernism through the works of writers and artists from de Sade, Mallarmé, Baudelaire to Artaud, Manet, Borges, Roussel, and Bataille. This volume, therefore, adopts a transdisciplinary approach, as a way to establish connections between Foucault's thought and the aesthetic problems that emerge out of those specific literary and artistic works, methods, and styles designated “modern.” The aim of this volume is to provide a resource for students and scholars not only in the fields of literature and philosophy, but as well those interested in the intersections of art and intellectual history, religious studies, and critical theory. (shrink)
Virtue ethics is one of the three normative approaches to ethics. It foregrounds the virtues or moral character of the individual and can be contrasted with approaches that focus on duties or rules, as in deontological ethics, or on the consequences of actions, as in consequentialism. Virtue Ethics are different from deontological and consequentialist ethical forms. They are related to dispositions. Dispositions, as inner states, precede, condition and have some influence over actions. A disposition is a character type, an habituation, (...) a state of preparation or readiness and a tendency to act in a specified way. Two further issues are relevant to the conception of virtue ethics: notions of causality and free will. The reason why these two notions are important is that in the first case the identification and conceptualisation of the virtues requires a theory of knowledge and of being and the identification of a relationship between the two, including a notion of causation; and in the second case, any ethical theory requires a theory of intention. (shrink)
Educational research theorists have accepted that different methods are appropriate in different circumstances: that a multi-method approach is therefore the best option. This has given a spurious legitimacy to the idea that members of the education research community share a common purpose, a common way of looking at educational matters and a common epistemology. The contributors to this book demonstrate that this is far from true. They offer six different perspectives on the relationship that is central to the creation of (...) knowledge about educational systems, institutions and actors: between the knower and what they come to know. They argue that this aspect must be examined whether education research is conceptualized as value-free or value-impregnated. The book moves from a defence of the principle of value neutrality, through a position of partial and context-dependant detachment, to a discussion of post-modern perspectives. Further chapters address the practice of educational hermeneutics, reflexivity in educational research and the need for value introspection in methodology. (shrink)
Accommodating the diversity of learners in mainstream schooling and providing high quality education to all - what is usually described as inclusive education - is prioritised at international and European levels as a human rights issue and as a reform strategy which tackles inequalities and promotes social cohesion within both schools and wider society. This book advances critical realist ideas in empirical research in order to close the theory-practice gap and shift the emphasis from epistemology to ontology with regard to (...) teachers' empowerment to provide inclusive education. With a focus on the school context rather than the agency of the individual teacher, the authors use empirical data from case studies to demonstrate teachers' disempowerment as real, and rooted in features of reality. Offering a unified critical realist model, the book challenges taken-for-granted ideas and practices concerning the empowerment of teachers in inclusive education and seeks to set the ground for a more holistic and inclusive educational change. and inclusive educational change. (shrink)
