In public discourse trauma is predominantly framed as an overwhelming event undergone by the individual. In this article I first provide a brief genealogy to trace the emergence of what is now the dominant temporal framework of psychological catastrophe. I supplement this evental nosology with a durational consideration of trauma by drawing on the works of Henri Bergson and his articulation of duration, memory, and lived experience. Durational trauma accommodates liminal and ongoing experiences of the catastrophic that are equally devastating (...) to the paradigmatic exemplars of PTSD. This alternate account entails different modalities of reparation and responsibility to the systemic traumatization of others. For this I draw on Levinas and his intersubjective ethics drawing out the relevancy his work has for this concept of durational trauma. Levinas’s emphasis on expiation avoids the reification of the trauma of the other as spectacle and draws into focus one’s own participation in the circulation and continuation of ongoing traumatic networks. This contributes to the emergent alchemy of reading Bergson and Levinas together, but likewise, to philosophy of trauma and the ethical responsibility and temporality of ongoing systemic harm. (shrink)

Accompanying the ‘moral panic’ about an obesity epidemic is a growth in female body dissatisfaction and dieting. This article maintains that feminist theology must play a vital role in returning the future to fat bodies at a time when the estimated spending on diet products in the US alone equals the projected costs of obesity. The theological nature of this task is essential given the way harmful theological systems and associations remerge within commercial dieting settings to help demonize food, appetite (...) and eating and reestablish ancient associations between women, food and sin. This article develops a feminist theology of food and fat by drawing on the lived experiences of women who diet. Engaging with my own ethnography, I argue that feminist theology must challenge the discourses of sin and salvation which resource the ‘secular’ commercial dieting industry, and instead construct theologies which are ‘good to taste’ and nourishing to our bodies. (shrink)

Many feminist theologians have creatively engaged in conversations surrounding the Trinity, presenting imaginative models and trinitarian formulations which serve to challenge traditional patriarchal imagery and affirm female personhood in all its diversity. Such feminist contributions are of undeniable value, however this article seeks to take a different approach to the Trinity. Moving beyond the question of how we might adequately speak the Trinity, it turns to address the question of how we might think the triune God. To the extent that (...) the two are related, both will be mentioned in this article, however the focus rests specifically on a dialogue with French feminist and literary theorist, Luce Irigaray, and the ways in which her two concepts of ‘self-love’ and ‘wonder’ might inform a trinitarian understanding of God. Essentially, it is argued that locating these concepts within a specifically trinitarian framework serves to support and affirm the subjectivity of women, establishing the Trinity in contradistinction to a phallocentric logic. (shrink)

In a powerful and original contribution to the history of ideas, Hannah Dawson explores the intense preoccupation with language in early-modern philosophy, and presents a groundbreaking analysis of John Locke's critique of words. By examining a broad sweep of pedagogical and philosophical material from antiquity to the late seventeenth century, Dr Dawson explains why language caused anxiety in writers such as Montaigne, Bacon, Descartes, Hobbes, Gassendi, Nicole, Pufendorf, Boyle, Malebranche and Locke. Locke, Language and Early-Modern Philosophy demonstrates that (...) new developments in philosophy, in conjunction with weaknesses in linguistic theory, resulted in serious concerns about the capacity of words to refer to the world, the stability of meaning, and the duplicitous power of words themselves. Dr Dawson shows that language so fixated all manner of early-modern authors because it was seen as an obstacle to both knowledge and society. She thereby uncovers a novel story about the problem of language in philosophy, and in the process reshapes our understanding of early-modern epistemology, morality and politics. (shrink)

Francis Bacon's New Atlantis -- Galileo and the authority of science -- Rene Descartes : workshop thinking -- Giambattista Vico : going mad rationally -- Mary Shelley's hideous idea -- Auguste Comte's religion of humanity -- Max Weber : authority and bureaucracy -- Kemal Atatørk : science and patriotism -- Edmund Husserl : cultural crisis -- Hannah Arendt : action -- Conclusion.

Do physicists believe that general relativity is true, and that electrons and phonons exist, and if so, in what sense? To what extent does the spectrum of positions among physicists correspond to philosophical positions like scientific realism, instrumentalism, or perspectivism? Does agreement with these positions correlate with demographic factors, and are realist physicists more likely to support research projects purely aimed at increasing knowledge? We conducted a questionnaire study to scrutinize the philosophical stances of physicists. We received responses from 384 (...) physicists and 151 philosophers. Our main findings are (1) On average, physicists tend toward scientific realism, and slightly more so than philosophers of science. (2) Physicists can be clustered into five groups. Three show variants of scientific realism, one is instrumentalist, and one seems undecided or incoherent. (3) Agreement with realism weakly correlates with approval of building a bigger particle collider. (4) Agreement with realism weakly correlates with the seniority of physicists. (5) We did not find correlations with other factors, such as whether physicists focus on theoretical or experimental research and whether they engage with applied or basic research. (shrink)

A number of experiences have demonstrated how digital solutions are effective in improving quality of life (QoL) and health outcomes for older adults. Smart Health Age-Friendly Environments (SHAFE) is a new concept introduced in Europe since 2017 that combines the concept of Age-Friendly Environments with Information Technologies, supported by health and community care to improve the health and disease management of older adults and during the life-course. This chapter aims to provide an initial overview of the experiences available not only (...) in Europe, based on the research work of the participants of the International Interdisciplinary Network on Health and Well-being in an Age-Friendly Digital World (NET4Age-Friendly), which could be of interest to preventive, health and social authorities. The chapter reports good practices, pain points, and bottlenecks that may require a collaborative, interdisciplinary research approach to facilitate the transformations towards smart, sustainable, health and age-friendly cities and communities. (shrink)

In this paper I present a precise version of Stalnaker's thesis and show that it is both consistent and predicts our intuitive judgments about the probabilities of conditionals. The thesis states that someone whose total evidence is E should have the same credence in the proposition expressed by 'if A then B' in a context where E is salient as they have conditional credence in the proposition B expresses given the proposition A expresses in that context. The thesis is formalised (...) rigorously and two models are provided that demonstrate that the new thesis is indeed tenable within a standard possible world semantics based on selection functions. Unlike the Stalnaker-Lewis semantics the selection functions cannot be understood in terms of similarity. A probabilistic account of selection is defended in its place. -/- I end the paper by suggesting that this approach overcomes some of the objections often leveled at accounts of indicatives based on the notion of similarity. (shrink)

Older adults report high emotional well-being, but age-comparative studies of emotion regulation strategies have not identified systematic age differences. We propose that emotion regulation tactics may be more promising. Emotion regulation tactics involve strategy implementation in a specific situation, and have features shared across strategies involving positive or negative elements (objects/thoughts) in the environment that may be approached or receded from in the regulation attempt (i.e., a valence dimension about the environmental element, and a direction dimension indicating movement toward or (...) away from it). Across several studies, older adults used more positive-approaching than negative-receding tactics. Positive-approaching tactics may also be more effective at regulating mood. We consider implications for aging, as well as group differences in emotion regulation behavior generally. (shrink)

In this paper a logic for reasoning disquotationally about truth is presented and shown to have a standard model. This work improves on Hartry Field's recent results establishing consistency and omega-consistency of truth-theories with strong conditional logics. A novel method utilising the Banach fixed point theorem for contracting functions on complete metric spaces is invoked, and the resulting logic is shown to validate a number of principles which existing revision theoretic methods have heretofore failed to provide.

Pythagoras -- Confucius -- Heracleitus -- Parmenides -- Zeno of Elea -- Socrates -- Democritus -- Plato -- Aristotle -- Mencius -- Zhuangzi -- Pyrrhon of Elis -- Epicurus -- Zeno of Citium -- Philo Judaeus -- Marcus Aurelius -- Nagarjuna -- Plotinus -- Sextus Empiricus -- Saint Augustine -- Hypatia -- Anicius Manlius Severinus Boethius -- Śaṅkara -- Yaqūb ibn Ishāq aṣ-Ṣabāḥ al-Kindī -- Al-Fārābī -- Avicenna -- Rāmānuja -- Ibn Gabirol -- Saint Anselm of Canterbury -- al-Ghazālī -- (...) Peter Abelard -- Averroës -- Zhu Xi -- Moses Maimonides -- Ibn al-'Arabī -- Shinran -- Saint Thomas Aquinas -- John Duns Scotus -- William of Ockham -- Niccolò Machiavelli -- Wang Yangming -- Francis Bacon, Viscount Saint Alban (or Albans), Baron of Verulam -- Thomas Hobbes -- René Descartes -- John Locke -- Benedict de Spinoza -- Gottfried Wilhelm Leibniz -- Giambattista Vico -- George Berkeley -- Charles-Louis de Secondat, baron de La Brède et de Montesquieu -- David Hume -- Jean-Jacques Rousseau -- Immanuel Kant -- Moses Mendelssohn -- Marie-Jean-Antoine-Nicolas de Caritat, marquis de Condorcet -- Jeremy Bentham -- Georg Wilhelm Friedrich Hegel -- Arthur Schopenhauer -- Auguste Comte -- John Stuart Mill -- Søren Kierkegaard -- Karl Marx -- Herbert Spencer -- Wilhelm Dilthey -- William James -- Friedrich Nietzsche -- Friedrich Ludwig Gottlob Frege -- Edmund Husserl -- Henri Bergson -- John Dewey -- Alfred North Whitehead -- Benedetto Croce -- Nishida Kitarō -- Bertrand Russell -- G.E. Moore -- Martin Buber -- Ludwig Wittgenstein -- Martin Heidegger -- Rudolf Carnap -- Sir Karl Popper -- Theodor Wiesengrund Adorno -- Jean-Paul Sartre -- Hannah Arendt -- Simone de Beauvoir -- Willard Van Orman Quine -- Sir A.J. Ayer -- Wilfrid Sellars -- John Rawls -- Thomas S. Kuhn -- Michel Foucault -- Noam Chomsky -- Jürgeb Gabernas -- Sir Bernard Williams -- Jacques Derrida -- Richard Rorty -- Robert Nozick -- Saul Kripke -- David Kellogg Lewis -- Peter (Albert David) Singer. (shrink)

Recent discussion in democratic theory has seen a revival of interest in pragmatism. Drawing on the work of C. S. Peirce, Cheryl Misak and Robert Talisse have argued that a form of deliberative democracy is justified as the means for citizens to assure themselves of the truth of their beliefs. In this article, I suggest that the Peircean account of deliberative democracy is conceived too narrowly. It takes its force from seeing citizens as intellectual inquirers, something that I argue is (...) both problematic in itself and relies on a controversial understanding of truth and inquiry. The article goes on to propose reasons for favouring a Deweyan rather than a Peircean account of democracy, one in which deliberation is seen not simply as a matter of arriving at the truth, but as part of a broader view of human flourishing. (shrink)

Richard Rorty’s notion of ironism has been widely criticized for entailing frivolity and light-mindedness, for being inimical to moral commitment and, perhaps most importantly, for its putative incompatibility with his vision of liberalism. This paper suggests that these criticisms are misplaced, stemming from a misunderstanding of ironism that Rorty’s presentation has itself in part encouraged. The paper goes on to argue that ironism is not only consistent with the liberal society which Rorty favours, but that it can serve such a (...) society by helping to illustrate the ways in which those societies contain unrecognized injustices. (shrink)

I consider two puzzles in which an agent undergoes a sequence of decision problems. In both cases it is possible to respond rationally to any given problem yet it is impossible to respond rationally to every problem in the sequence, even though the choices are independent. In particular, although it might be a requirement of rationality that one must respond in a certain way at each point in the sequence, it seems it cannot be a requirement to respond as such (...) at every point for that would be to require the impossible. (shrink)

_African Ethics: Gĩkũyũ Traditional Morality_ by Hannah Kinoti was prompted by the author’s concern about the decline of moral standards among the Gĩkũyũ in modern Kenya. Western education and increased interaction with other cultures had made the society more complex and sophisticated. At the same time, social evils like corruption, robbery, prostitution, broken homes and sexual promiscuity were on the increase. “While this is happening,” says the author, “African culture is often referred to in the past tense as if (...) it is no longer relevant.” She wished to discover what were the virtues that, prior to the introduction of western civilization, held society together and formed the basis of its morality. She decided to examine some of the key virtues that were highly valued in traditional Gĩkũyũ culture. She then compared the understanding and practice of these virtues by three groups: old people, middle-aged people and young people. The results of this study should appeal to researchers and teachers of African traditions, culture, religion and ethics. Equally, students of comparative ethics should find this a valuable source of information on traditional ways of maintaining behaviour that made for harmony in society. Young Africans wishing to get a deeper understanding of their roots should also find this work of great interest. (shrink)

v.1-3. Philosophical works.--v. 4-5. Translations of the philosophical works.--v. 6-7. Literary and professional works.--v. 8-14. Letters and life.

Yasemin J. Erden, Hannah M. Altorf ABSTRACT: In this paper we connect diversity with being on the margins of philosophy. We do this by reflecting on the programme that we, as diverse philosophers, designed and taught in a small university. Recently, the programme was closed. We examine some of the circumstances for the closure, in ….

Spoiled Distinctions investigates crises of evaluation in twentieth-century France. Taking Marcel Proust as its central figure, the book theorizes the disorienting force of everyday aesthetic experience. In a series of surprising readings, Hannah Freed-Thall frees Proust from his reputation as the most refined of high modernists. The author of In Search of Lost Time appears here as a journalist and newspaper enthusiast, a literary ventriloquist and connoisseur of popular scandals, and a writer attentive to the unsophisticated phenomenology of the (...) here and now.The final chapters of the book consider the legacy of Proust's experiments with inestimable worth. Authors Francis Ponge, Nathalie Sarraute, and Yasmina Reza also explore the underside of cultural distinction. With Proust, they elaborate modernist variations on the beautiful and sublime--from nuance to the "whatever" and from the awkward to the sickly-sweet. Spoiled Distinctions thus revitalizes the critical discourse on aesthetics. Mapping the intersection of phenomenology, aesthetic theory, and the sociology of culture, the book reveals how enchanting the ordinary can be. (shrink)

My aim has been to adapt Quine's criterion of the ontological commitment of theories couched in standard quantificational idiom to a much broader class of theories by focusing on the set-theoretic structure of the models of those theories. For standard first-order theories, the two criteria coincide on simple entities. Divergences appear as they are applied to higher-order theories and as composite entities are taken into account. In support of the extended criterion, I appeal to its fruits in treating the various (...) examples considered above and to the healthy intuitions of the non-noneists among us. Don't O(m) and E(m) comprise just the things we should have though existed according to a particular interpretation m of a language or a theory? Whatever the answer (and it will hardly be unanimous), I hope to have pointed the way towards a recognition of ontology as a worthwhile branch of modern theory. (shrink)

Whatever else it may be, philosophy is an attempt to grasp the basic and universal features of reality, of the world, of possible experience. The deductive validity of some arguments as against others is a pervasive and stable characteristic of reality, a basic condition of possible experience. Thus deductive logic belongs to philosophy, as indeed does mathematics. The relation of logic to philosophy is accordingly at least part-whole. Nor is it a detachable part, for the validity of arguments is central (...) to philosophy both as process and as product. Finally, the “philosophy of logic” feeds directly into ontology. It reveals some of the most basic things there are. In this sense logic qualifies as first philosophy. (shrink)

Whatever else it may be, philosophy is an attempt to grasp the basic and universal features of reality, of the world, of possible experience. The deductive validity of some arguments as against others is a pervasive and stable characteristic of reality, a basic condition of possible experience. Thus deductive logic belongs to philosophy, as indeed does mathematics. The relation of logic to philosophy is accordingly at least part-whole. Nor is it a detachable part, for the validity of arguments is central (...) to philosophy both as process and as product. Finally, the “philosophy of logic” feeds directly into ontology. It reveals some of the most basic things there are. In this sense logic qualifies as first philosophy. (shrink)

Excerpt from The Wisedome of the Ancients Hunfiily prelifit'i to yomi'high mile. Which: f0 eminently ex prefleth its owne perfeecion, in meeit would feeme no Idle a va nitie to gine it attributes of; glorie and praife, then if I {hould lend spectaclestoljnx, or an Eye to wrgm knowing it needle 'eto walla} guilding on pure Gofileig'lmhichis euer heft valued by its ownc true touch and lufier. But to defcend to my fclfe, that do now lay before cefure the Trauf. (...) About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.". (shrink)

The correspondence between Hannah Arendt and Karl Jaspers begins in 1926, when the twenty-year-old Arendt studied philosophy with Jaspers in Heidelberg. It is interrupted by Arendt's emigration and Jasper's 'inner emigration' and resumes in the fall of 1945. From then until Jaspers's death in 1969, the initial teacher-student relationship develops into a close friendship. Three countries figure prominently in the correspondence: Germany, Israel, and the United States. Among the topics are Fascism, the atom bomb and the threat of global (...) destruction, German guilt for the Holocaust, Jewishness, the State of Israel, American politics and American universities, the Eichmann trial in Jerusalem. Arendt and Jaspers discuss people both famous and obscure. They gossip, joke complain, and argue. They commiserate with each other over the illnesses and infirmities of old age. And they converse about the world's great philosophers: Spinoza, Kant, Marx, Max Weber, Heidegger. Here is a fascinating dialogue between a woman and a man, a Jew and a German, a questioner and a visionary, both uncompromising in their examination of our troubled century. (shrink)

I defend the normativity of meaning against recent objections by arguing for a new interpretation of the ‘ought’ relevant to meaning. Both critics and defenders of the normativity thesis have understood statements about how an expression ought to be used as either prescriptive or semantic. I propose an alternative view of the ‘ought’ as conveying the primitively normative attitudes speakers must adopt towards their uses if they are to use the expression with understanding.

THE LIFE Of FRANCIS BACON, LORD HIGH CHANCELLOR OF ENGLAND. THE ancient Egyptians had a law, which ordained that the actions and characters of their dead ...

Although Hannah Arendt is considered one of the major contributors to social and political thought in the twentieth century, this is the first general anthology ...

Pan, ou la Nature; Persee, ou la Guerre; Orphee, ou la Philosophie; Sphinx, ou la Science; les Sirenes, ou le Plaisir... Dans cet ouvrage singulier, publie en 1609, le promoteur de la grande restauration des savoirs se livre a l'interpretation des mythes de la tradition greco-latine. Mais en restituant la sagesse des anciens, Bacon expose d'abord, avec une grande vigueur et rigueur, sous une forme particulierement attractive, sa propre pensee, envisagee dans ses multiples orientations: philosophie de la nature, conception (...) de la science, morale, politique... Cette nouvelle traduction du texte latin est precedee d'une etude introductive consacree aux fonctions et enjeux de l'audacieuse et complexe entreprise mythographique. (shrink)

Excerpt from Bacon's Advancement of Learning and the New Atlantis To the King: acts performed by Kings and others for the advancement of learning (p. Three parts of human learning (p. 75) About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the (...) aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)