Von 1925 bis 1928 wurden im Berliner J. M. Spaeth-Verlag unter der Leitung von Hans Rosenkranz eine Reihe von Werken seinerzeit eher unbekannter, in der Retrospektive jedoch signifikanter Autoren der Zwischenkriegszeit publiziert. Der Beitrag thematisiert Rosenkranz als jungen Verleger und Bewunderer Stefan Zweigs. Er entwirft auf Grundlage der Archivüberlieferung einen neuen Blick auf die Geschichte des Unternehmens und kommentiert das damit verbundene literarische Programm: Welche wichtigen verlegerischen Projekte wurden in jener kurzen Zeit unternommen? Welche Rolle hatte Stefan Zweig für das (...) Zustandekommen einiger Titel und besonders in den letzten Wochen der Verlagsexistenz? Inwiefern lässt sich Programmgestaltung und ökonomische Entwicklung von J. M. Spaeth als paradigmatisch für jüdische Verlage in der Weimarer Republik verstehen? Dazu wird erstmals das Scheitern des Unternehmens während der „Bücherkrise“ Ende der 1920er Jahre aus den Quellen rekonstruiert. (shrink)
This paper gives an account of the debate between F.A. Hayek and J.M. Keynes in the 1930s written for the general public. The purpose of this is twofold. First, to provide the general reader with a narrative of what happened, … More ›.
J.M. Coetzee’s book, 'Elizabeth Costello' is one of the stranger works to appear in recent years. Yet if we focus our attention on the book’s two chapters dealing with animals, two preoccupations emerge. The first sees Coetzee use animals to evoke a particular conception of ethics, one similar to that of the philosopher Mary Midgley. Coetzee’s second theme connects animals to the phenomena of scapegoating, as it has been characterized by the philosophical anthropologist René Girard. While both themes involve human (...) interactions with animals, each transcends application to that particular issue and raises deeper questions, respectively concerning the foundations of morality and the therapeutic allure of political violence. Making explicit these two preoccupations enhances our understanding of Coetzee’s fiction, particularly Disgrace. However, when Coetzee’s two philosophical strands are analyzed in their own terms, the ethics of sympathy is shown to be a more coherent notion than the understanding of politics he takes over from Girard. (shrink)
This is the collection of essays presented to Bochenski on his 60th birthday, and it contains, as a mirror of Bochenski's own work, a broad spectrum of studies ranging from formal logic and history of logic, to the philosophy of logic and language, and to the methodology of explanation in Greek philosophy. Of the seventeen articles, these are some of the more important to the reviewer: "Betrachtungen zum Sequenzen Kalkül" by Paul Bernays, which is an extensive study of Gentzen-type formulations (...) of logic; "Remarks on Formal Deduction," H. B. Curry, a further discussion of sequenzen-logics; "Marginalia on Gentzen's Sequenzen Kalkül" by Hughes Leblanc; "Method and Logic in Presocratic Explanation," Jerry Stannard; "On the Logic of Preference and Choice," H. S. Houthakker, a suggestive presentation of decision and utility theory in logical form; "Leibniz's Law in Belief Contexts," Chisholm; "On Ontology and the Province of Logic," R. M. Martin; and "N. A. Vasilev and the Development of Many-valued Logics," G. L. Kline, an important addition to the history of logic. Other contributors are: Storrs McCall, Albert Menne, E. W. Beth, Benson Mates, Ivo Thomas, J. F. Staal, F. R. Barbò, A.-T. Tymieniecka, and N. M. Luyten. There is a bibliography of Bochenski's writings through 1962.—P. J. M. (shrink)
This essay reads J.M. Coetzee’s novel, Diary of a Bad Year, as an occasion to problematize contemporary bioethical paradigms. Coetzee’s rhetorical strategies are analyzed to better understand the “scene of address” within which ethical claims can be voiced. Drawing on Foucault’s Socratic understanding of ethics as the self’s relation to itself, self-relation is explored through the rhetorical figure of catachresis. The essay ultimately argues that the ethical voice emerges when the terms—terms by which I relate to myself, to others, to (...) my own body, and to the bodies of others—are themselves subject to catachrestic refiguration. (shrink)
Theophrasti Characteres recensuit Hermannus Diels. Oxford Classical Texts. 1909. 3s. 6d. net. Pp. xxviii + .Θεοφρστου Xαρακτxs22EFρες. The Characters of Theophrastus. An English Translation from a Revised Text. With Introduction and Notes by R. C. Jebb, M.A. A new edition. Edited by J. E. Sandys, Litt.D. Macmillan. 1909. 7s. 6d. net. c. 23×14½. Pp. xvi+229.
Perhaps no other novel has received as much attention from moral philosophers as South African writer J. M. Coetzee’s Disgrace . The novel is ethically compelling and yet no moral theory explains its force. Despite clear Kantian moments, neither rationalism nor self-respect can account for the strange ethical task that the protagonist sets for himself. Calling himself the dog man, like the ancient Cynics, this shamelessly cynical protagonist takes his cues for ethics not from humans but from animals. He does (...) not however claim much in the way of empathy or understanding of animals, and his own odd motives remain a puzzle throughout the stages of his ethical transformation. Many scholars approach Coetzee’s text through an ethics of alterity, and even argue that Disgrace is exemplary in this regard. Kristeva’s rendition of alterity ethics brings us close to the novel’s vision, and yet the novel points towards a more primordial basis for ethics in the search for meaning through the human encounter with other animal species. (shrink)
Este artículo tiene la intención de revisar la obra autobiográfica Escenas de una vida de provincias, escrita por J. M. Coetzee, a la luz de la teoría de la autobiografía y de la analítica existencial propuesta por Martin Heidegger, con el fin de determinar las relaciones existentes entre ambas en Ser y tiempo. El análisis del texto considerará aspectos teóricos: el ser, el mundo y la muerte, como elementos rastreables en “Infancia”, “Juventud” y “Verano”, títulos que componen la publicación Escenas (...) de una vida de provincias; y los conceptos heideggerianos en Ser y tiempo. (shrink)
Celem artykułu jest pokazanie możliwości zastosowania J.M. Bocheńskiego koncepcji zabobonu filozoficznego w analizie etycznych ocen i argumentacji. Dla osiągnięcia tego celu koncepcja Bocheńskiego jest najpierw omówiona, następnie wskazane są cechy myślenia etycznego sprzyjające jego podatności na zabobony filozoficzne oraz podjęty jest problem możliwości rozpoznawania i ograniczania zabobonów w refleksji nad moralnością.
Malthus did not leave us with a systematic treatment of colonization, but from remarks scattered throughout his publications and correspondence it is possible to assemble a fairly coherent account of his views on the advantages and disadvantages of colonies, and on the reasons why some have failed and others succeeded. Included in these scattered remarks are some comparisons between his own views on colonies and those of Adam Smith. The question of the relationship between Malthus and Adam Smith is a (...) rather complex and subtle one, and cannot be given the full consideration it deserves in one short paper. But, as a general summary, it can be said that Malthus had a high regard for Smith and considered himself a follower and disciple of Smith, by contrast with Ricardo, James Mill, and McCulloch etc., whom he considered as exponents of a ‘New System of Political Economy”. His own Principles of Political Economy was conceived as a collection of ‘tracts or essays”, not as a new systematic treatise replacing the Wealth of Nations, Joseph Gamier in his article ‘Malthus” in the Dictionnaire de l'Economie Politique, 1852, saw that the title of the Principles was in fact a misnomer: ‘Malgré son titre, le livre sur les Principes n'est point un traité complet, mais seulement une collection de dissertations.” In what was probably intended as a criticism of Ricardo's Principles of Political Economy and Taxation, 1817, Malthus stated that the ‘present period … seems to be unpropitious to the publication of a new systematic treatise on political economy”, and, referring to Smith's work, stated that ‘the treatise which we already possess is still of the very highest value”. Nevertheless, despite professing his affiliation, Malthus did not hesitate to criticize Smith when he disagreed with him. He recognized that the Wealth of Nations contained ‘controverted points” and that it would require some ‘additions … which the more advanced stage of the science has rendered necessary”. (shrink)
J. M. Bochenski contributed to analytic philosophy of religion by investigating formal structures of religious belief and questions about its justification. Some of these features are not specific to religious convictions but are also characteristic of other kinds of worldview (Weltanschauung). In this article these features are developed as a philosophy of worldviews. Beyond any effort to give a psychological description or explanation of the content of a worldview, special attention needs to be paid to the rational core of one’s (...) personal worldview, for this factor shows the potentialities and the limits of the arguments that can be used in dialogue. Such dialogue is important for the reasonable growth of anyone’s personal life-carrying convictions. It also helps in developing a respectful understanding of other worldviews and thus promotes cooperation. (shrink)
How can educators and their students interrogate the ethics and politics of suffering in ways that do not create fixed and totalized narratives from the past? In responding to this question, this essay draws on J. M. Coeetze’s Disgrace, and discusses how this novel constitutes a crucial site for bearing witness to the suffering engendered by apartheid through inventing new forms of mourning and community. The anti-historicist stance of the novel is grounded on the notion that bearing witness to suffering (...) without betraying it means refusing to represent it, that is, refusing to translate history and speak of it; instead, the novel’s characters remain inconsolable before history. The essay builds on these ideas and considers whether educators and their students need to learn the limits of historicism in comprehending conflict, oppression, otherness and suffering; also, it examines the educational implications of such a pedagogical task. (shrink)
This paper has two objectives, neither previously attempted in the published literature—first, to outline J. M. Keynes's theory of knowledge in some detail, and, secondly, to justify the contention that his epistemology is a variety of rationalism, and not, as many have asserted, a form of empiricism. Keynes's attitude to empirical data is also analysed as well as his views on prediction and theory choice. 1This paper is partly based on ideas initially advanced in O'Donnell , a revised and expanded (...) version of which is to be published as O'Donnell . I should like to thank an anonymous referee for helpful comment, and King's College, Cambridge for permission to quote from the Keynes Papers. (shrink)
Disgrace , by J.M. Coetzee, is a story of a rape; more, it is a tale in which the victim of the rape, Lucy Lurie, is silent. She demands neither sympathy nor justice for what happens toher, presenting herself as neither a victim nor someone seeking revenge. Instead she stands as a witness, and does so by adopting an attitude reminiscent of the thinking of Simone Weil—rejecting the possibility of rights, and not looking for explanations. Rape, Coetzee thus suggests, is (...) an act without meaning, a trauma whose reality cannot be exorcised through narration. Fittingly, therefore, the novel ends with a tableau of Lucy growing flowers in her garden; living, like Candide, without rationalisation or consolatory myth. (shrink)
The author finds no support for the claim that J. M. Keynes had severe reservations, in general, as opposed to particular, concerning the application of mathematical, logical and statistical methods in economics. These misinterpretations rest on the omission of important source material as well as a severe misconstrual ofThe Treatise on Probability (1921).
Summary L. J. M. Daguerre realized it was impossible to capitalize by subscription or to patent his daguerreotype technique. In January 1839 François Arago, both scientist and Republican politician, suggested that financial support for Daguerre should be sought from the state in return for his secret. The idea made no immediate headway because of governmental breakdown. Only after a new cabinet was established in May 1839 could any procedure be set in motion to obtain the agreement of parliament. After discussing (...) attitudes towards patents and pensions during the July Monarchy, the article documents the way the Bill for a pension passed through parliament in June and July 1839. An annotated bibliography of the government Bill and Arago's Report to the Chambre des Députés are provided, as well as Arago's Lecture of 19 August 1839 by which a description of Daguerre's process was released to the world. (shrink)
El propósito del presente artículo es proponer un diálogo entre la novela autobiográfica Infancia del autor sudafricano J. M. Coetzee, y la transformación existencial del ser-ahí heideggeriano, tal como esta es analizada e interpretada en Ser y tiempo. El camino que seguiremos consistirá en desarrollar un procedimiento hermenéutico de carácter especular, mediante el cual podamos articular el sentido de la obra literaria con el relato formal, ontológico, de la existencia del Dasein en Ser y tiempo de Heidegger. A través de (...) este diálogo examinaremos cómo se interpelan, problematizan y, en algunos puntos, se aclaran mutuamente ambos relatos, haciendo uso de algunos conceptos claves de la analítica existencial como “disposición afectiva”, “comprensión”, “condición de arrojado”. (shrink)
RESUMO: Com um estilo sóbrio e minimalista, a prosa literária de J. M. Coetzee é um espaço criativo onde diferentes identidades literárias são constantemente baralhadas e uma perigosa sobreposição de alter-egos é sistematicamente ensaiada. Pensando sobre todas essas nuances, filósofos contemporâneos a trabalhar sobre a obra do escritor sul-africano têm descrito o seu trabalho como "realista-modernista'. Neste artigo, discuto uma obra específica de Coetzee - focando sobretudo a estranha técnica gráfica da tripartição da página em três vozes literárias e a (...) respectiva relação com a ideia de "pensamento ético de substituição" -, confrontando-a com a sua obra como um todo. Num segundo momento, apresento um modelo filosófico para explicar o seu "realismo modernista" e termino traçando o impacto desse modelo filosófico sobre a própria filosofia que o apresenta. ABSTRACT: Dispassionate and sober, J. M. Coetzee's prose is a space in which literary identities are continually unsettled, methodological subtleties both revealed and explored. Given these features, philosophers have described Coetzee's style as "modernist realist". In this paper, I discuss the relevance of Coetzee's use of the split page in Diary of a Bad Year, focusing on its role in undermining "ersatz ethical thought". In the second part of the paper, I develop a model for explaining Coetzee's modernist realism. This model is situated within a broader, self-critical project that traces the significance of my analysis for the form of philosophical discourse. (shrink)
Abstract It is shown that J. M. Keynes was the originator of what is called a weighted monetary value (WMV) approach to decision making under uncertainty and risk as opposed to either the expected monetary value (EMV) or subjective expected utility (SEU) approaches.
Dans l’imaginaire philosophique de J.-M.G. Le Clézio et de Göran Tunström, le rapport centralité / marginalisation occupe une place extrêmement importante. Les personnages de ces deux écrivains sont souvent intégrés dans des sociétés plus ou moins ouvertes, où l’isolement représente l’élément central. Ayant une certe philosophie implicite, mais loin de proposer l’image d’une société parfaite, les romans de J.-M.G. Le Clézio et de Göran Tunström, décrivent, tout aucontraire, la vie des enfants dans une collectivité qui ne les aime pas, où (...) règnent la pauvreté, ainsi que la haine. S’assumer le statut de marginalisé dans un monde aliéné nous démontre à quel point ce thème reste significatif pour la compréhension des personnages. (shrink)
Many years ago we often witnessed a testy insistence, on the part of some purist, that some very familiar philosophical ‘ism’ be defined before being discussed; when most people either thought that had been done already or were happy to wait for the discussion itself to identify the ‘ism’. The old new style, that featured those unexpected demands for definition, ended by trying people's patience in its turn. Today there is a widespread assumption that we know, well enough, what is (...) meant in philosophy by Scepticism. Perhaps the majority view is something like this: The philosophical term Scepticism admittedly covers a number of different stances. The one that a given philosopher wants to discuss may or may not be the most like that of the original ancient Skeptics. Still the context normally makes it clear enough what is meant, and there is more point in discussing whatever thing is meant than in quarrelling about the name. As for the way, or ways, in which the word scepticism with a small s is used when people are not referring to any traditional philosophical position—we can safely disregard colloquial usage in this context. As a rule the main point is to see how, if at all, the Scepticism in question is best combated or refuted. (shrink)
Having been struck by the Levinasian aspects of J.M. Coetzee's Age of Iron, this article tries to ‘reveal' Coetzee's novel as a Levinasian narration of how the other ruptures a specific subject's self-regarding egoism, leading the subject to take up its responsibility for the other. Throughout, the concreteness and realism of the novel is considered supplementary to the abstraction of Levinas's philosophical thought. It is demonstrated how the main character in Age of Iron, Elizabeth Curren, is confronted by the other (...) as a face, has her right to be put into question by the other, experiences guilt for her usurpation of the place of the other, which becomes positive in her assuming responsibility for the other. In awakening to the other, Curren moves from a Heideggerean concern with her own death (she is dying of cancer) towards a Levinasian prioritising of the other's life over her own. Her coming into contact with the political violence and oppression of late 1980s South Africa adds to and focuses her expiation for the other. S. Afr. J. Philos. Vol.24(1) 2005: 22-32. (shrink)
The present state of research reveals that basically Fr. J.M. Bochenski left three versions of the formalizations of St. Thomas Aquinas’ fifth way. The first version comes from the article Die fünf Wege, published in 1989, and the third one, which is unauthorized, from the book Gottes Dasein und Wesen. Logische Studien zur Summa Theologiae I, qq. 2-11, published in Munich in 2003. These works are completed by the second version from two manuscripts of the book: one German and one (...) Polish.The above mentioned texts have shown the contribution made by Fr. J.M. Bochenski into the realization of the intended application of the tools of contemporary logic in the field of philosophy of God as well as theology. One of the main followers of these ideas in Austria has been Paul Weingartner. In 2010 he published God’s Existence? A Logical Commentary on the Five Ways of Thomas Aquinas, a book which makes direct references to J.M. Bochenski’s works, and like Bochenski’s work it is a logical commentary to certain fragments of St. Thomas Aquinas’ Summa Theologiae. (shrink)