In lieu of an abstract, here is a brief excerpt of the content:Feminist Studies 41, no. 3. © 2015 by Feminist Studies, Inc. 509 Mytheli Sreenivas Birth Control in the Shadow of Empire: The Trials of Annie Besant, 1877–1878 In March 1877, two London activists provoked a debate about poverty and overpopulation that reverberated across metropole and colony. These activists, Annie Besant and Charles Bradlaugh, republished a book by the American physician Charles Knowlton that outlined methods to prevent conception. TheFruitsofPhilosophy,which (...) Bradlaugh and Besant provocatively subtitled An Essay on the Population Question, had been in limited circulation in Britain since 1833, but the book’s legality was called into question when its previous publisher was charged with obscenity in early 1877.1 Determined to establish the legal right to publish information about contraception, on March 23rd, 1877, Bradlaugh and Besant delivered copies of The Fruits of Philosophy to the police department, the city solicitor, and local magistrates, and they announced their intent to sell the book from their premises at the Freethought Publishing Company on Stonecutter Street in East London. The following day, a crowd filled the narrow space outside the publishing house, and the two activists sold hundreds of copies of Knowlton’s book. When no arrests were made, Besant and Bradlaugh renotified the authorities that they were selling a supposedly obscene book and were informed in turn that papers were 1. S. Chandrasekhar, “A Dirty, Filthy Book”: The Writings of Charles Knowlton and Annie Besant on Reproductive Physiology and Birth Control and an Account of the Bradlaugh-Besant Trial (Berkeley: University of California Press, 1981), 26. 510 Mytheli Sreenivas being prepared for their arrest and prosecution. On the 7th of April, 1877, Besant and Bradlaugh were arrested and taken into custody.2 In their subsequent trial, the two activists linked birth control advocacy to a Malthusian worldview. They argued that the urban working classes and the rural poor in Britain labored under the burden of overpopulation. Humanitarian concern for impoverished people, and not intent to promote obscenity, drove them to disseminate information about birth control. Besant and Bradlaugh were eventually acquitted on a legal technicality, and Bradlaugh moved on to other issues. Besant, however, was dissatisfied with The Fruits of Philosophy because its methods were outdated by the science of the day. She was determined to write a more up-to-date guide explaining contraceptive methods and went on to found a Malthusian League to disseminate birth control information. These events—the trial and Besant’s further campaigns promoting contraception —mark a watershed moment in the history of birth control activism.3 They would shape how reproduction came to be understood not as a private matter, but as a particular sort of social problem, whose implications reverberated from London to the empire in India and back again. To outside observers, Bradlaugh and Besant may have seemed an unlikely pair to set these events into motion. Bradlaugh, at age forty-four, had a long history of association with radical causes. A celebrated atheist and antimonarchical republican, he helped to shape a tradition of mid-nineteenth-century English radicalism that developed in the wake of Chartist decline. As a member of the National Reform League in the 1860s, he had participated in public demonstrations to extend the franchise. His leadership of the National Secular Society made him a popular lecturer among Freethinkers on issues of political democracy, anticlericalism, and occasionally on neo-Malthusianism.4 2. Anne Taylor, Annie Besant: A Biography (Oxford: Oxford University Press, 1992), 110–12. 3. The term “birth control” was coined in a meeting of Margaret Sanger and her associates in 1914, and thus would not have been in use in the late nineteenth century. The term contraception was not unknown, but had only limited circulation in scientific discourses. Nevertheless, I use both “birth control” and “contraception” interchangeably to mean methods to prevent conception. See Peter C. Engelman, A History of the Birth Control Movement in America (Santa Barbara, CA: Praeger, 2011), xviii. 4. Taylor, Annie Besant, 80–81. Mytheli Sreenivas 511 In comparison to Bradlaugh’s prominence, Besant was relatively unknown. Her public career began after a separation from her husband, the Anglican vicar Frank Besant. Perhaps the couple were ill-suited to each other from... (shrink)

This book is a defense of the methods of analytic philosophy against a recent empirical challenge to the soundness of those methods. The challenge is raised by practitioners of “experimental philosophy” and concerns the extent to which analytic philosophy relies on intuition—in particular, the extent to which analytic philosophers treat intuitions as evidence in arguing for philosophical conclusions. Experimental philosophers say that analytic philosophers place a great deal of evidential weight on people’s intuitions about hypothetical cases and thought experiments. This (...) book argues that this view of traditional philosophical method is a myth, part of “metaphilosophical folklore.” Analytic philosophy makes regular use of hypothetical examples and thought experiments, but philosophers argue for their claims about what is true or not true in these examples and thought experiments. It is these arguments, not intuitions, that are treated as evidence for the claims. The book discusses xphi and some recent xphi studies; critiques a variety of other metaphilosophical claims; examines such famous arguments as Gettier’s refutation of the JTB theory and Kripke’s Gödel Case argument against descriptivism about proper names, and shows that they rely on reasoning rather than intuition; and finds existing critiques of xphi, the “Multiple Concepts” and “Expertise” replies, to be severely lacking. (shrink)

Plato's dialogues frequently criticize traditional Greek myth, yet Plato also integrates myth with his writing. Daniel S. Werner confronts this paradox through an in-depth analysis of the Phaedrus, Plato's most mythical dialogue. Werner argues that the myths of the Phaedrus serve several complex functions: they bring nonphilosophers into the philosophical life; they offer a starting point for philosophical inquiry; they unify the dialogue as a literary and dramatic whole; they draw attention to the limits of language and the (...) limits of knowledge; and they allow Plato to co-opt cultural authority as a way of defining and legitimating the practice of philosophy. Platonic myth, as a species of traditional tale, is thus both distinct from philosophical dialectic and similar to it. Ultimately, the most powerful effect of Platonic myth is the way in which it leads readers to participate in Plato's dialogues and to engage in a process of self-examination. (shrink)

In this controversial new book, Daisy Christodoulou offers a thought-provoking critique of educational orthodoxy. Drawing on her recent experience of teaching in challenging schools, she shows through a wide range of examples and case studies just how much classroom practice contradicts basic scientific principles. She examines seven widely-held beliefs which are holding back pupils and teachers: - Facts prevent understanding - Teacher-led instruction is passive - The 21st century fundamentally changes everything - You can always just look it up -We (...) should teach transferable skills - Projects and activities are the best way to learn - Teaching knowledge is indoctrination. In each accessible and engaging chapter, Christodoulou sets out the theory of each myth, considers its practical implications and shows the worrying prevalence of such practice. Then, she explains exactly why it is a myth, with reference to the principles of modern cognitive science. She builds a powerful case explaining how governments and educational organisations around the world have let down teachers and pupils by promoting and even mandating evidence-less theory and bad practice. This blisteringly incisive and urgent text is essential reading for all teachers, teacher training students, policy makers, head teachers, researchers and academics around the world. (shrink)

Some philosophical theories of the nature of color aim to respect a "common sense" conception of color: aligning with the common sense conception is supposed to speak in favor of a theory and conflicting with it is supposed to speak against a theory. In this paper, we argue that the idea of a "common sense" conception of color that philosophers of color have relied upon is overly simplistic. By drawing on experimental and historical evidence, we show how conceptions of color (...) vary along several dimensions and how even supposedly "core" components of the contemporary "common sense" conception of color are less stable than they have been thought to be. (shrink)

Collectivities, just like individuals, exist, can act, bear responsibility for their acts and omissions, and be guilty. It sometimes makes sense to hold them responsible for what they do, or don't do, and to punish them for their misdeeds. With respect to many collectivities there is no practical purpose in holding them responsible, since there is no way that we can bring them to justice. But there are exceptions from this rule. In particular it is plausible to assume that sanctions (...) against entire nations or peoples or populations living in open and democratic states may be an effective means to setting them straight where, collectively, they act wrongly. The best present example of this seems to be the Israelis. (shrink)

Some people argue that the distribution of medical resources should be sensitive to agents’ responsibility for their ill-health. In contrast, others point to the social determinants of health to argue that the collective agents that control the conditions in which agents act should bear responsibility. To a large degree, this is a debate in which those who hold individuals responsible currently have the upper hand: warranted appeals to individual responsibility effectively block allocation of any significant degree of responsibility to collective (...) agents. We suggest that a different understanding of individual responsibility might lead to a fairer allocation of blame. Scaffolded agency is individual agency exercised in a context in which opportunities and affordances are structured by others. Appeals to scaffolded agency at once recognize the role of the individual and of the collective agents who have put the scaffolds in place. (shrink)

In The Myth of Morality, Richard Joyce argues that moral discourse is hopelessly flawed. At the heart of ordinary moral judgements is a notion of moral inescapability, or practical authority, which, upon investigation, cannot be reasonably defended. Joyce argues that natural selection is to blame, in that it has provided us with a tendency to invest the world with values that it does not contain, and demands that it does not make. Should we therefore do away with morality, as (...) we did away with other faulty notions such as witches? Possibly not. We may be able to carry on with morality as a 'useful fiction' - allowing it to have a regulative influence on our lives and decisions, perhaps even playing a central role - while not committing ourselves to believing or asserting falsehoods, and thus not being subject to accusations of 'error'. (shrink)

In previous work I urged that the perceptual experience we rational animals enjoy is informed by capacities that belong to our rationality, and - in passing - that something similar holds for our intentional action. In his Presidential Address, Hubert Dreyfus argued that I thereby embraced a myth, "the Myth of the Mental". According to Dreyfus, I cannot accommodate the phenomenology of unreflective bodily coping, and its importance as a background for the conceptual capacities exercised in reflective intellectual (...) activity. My paper responds to this accusation. Dreyfus misreads my invocation of Aristotle, and is thereby led to suppose, wrongly, that I conceive rationality as detached, brought to bear on practical predicaments from a standpoint other than one of immersion in them. I urge that even unreflective bodily coping, on the part of rational animals, is informed by their rationality. Dreyfus mentions Heidegger's distinction, which is picked up by Gadamer, between being oriented towards the world and merely inhabiting an environment. But he sets it aside, whereas it is crucial for the issue between us. Engaged bodily coping involves responsiveness to affordances, and responsiveness to affordances on the part of rational animals belongs to their relation to the world. I explain how the idea that conceptual capacities are actualized in our perceptual experience is connected with the thought that our perceptual experience opens us to the world. Finally, I suggest that the real myth in this area is the conception of rationality underlying Dreyfus's resistance to my picture. (shrink)

This chapter contains sections titled: Animal Spirits Divine Consent Let's Make a Deal.

This article argues the following points. The Hobbesian hypothesis, which we define as the claim that all people are better off under state authority than they would be outside of it, is an empirical claim about all stateless societies. It is an essential premise in most contractarian justifications of government sovereignty. Many small-scale societies are stateless. Anthropological evidence from them provides sufficient reason to doubt the truth of the hypothesis, if not to reject it entirely. Therefore, contractarian theory has not (...) done what it claims to do: it has not justified state sovereignty to each person subject to it by demonstrating that they benefit from that authority. To be justified in contractarian terms, states have to do something to improve the living standards of disadvantaged people under their rule. (shrink)

Departing from most studies of property, this book focuses directly on the concept of ownership, on the complex structure of property rights, and the relation between that structure and distributive justice. The traditional view that ownership must amount to full sovereignty over what is owned is abandoned. A new theory of property is put forward, one which more accurately reflects the various social values that property ownership protects, but which also makes egalitarian economic principles more compelling and powerful.

Did the Greeks believe in their mythology? The answer is difficult, for “believe” means so many things… Not everyone believed that Minos continued to be a judge in Hell or that Theseus defeated the Minotaur, and they knew that poets “lie.” Nevertheless, their manner of not believing gave reason for concern, for Theseus was no less real in their eyes. It is simply necessary to “purify myth with reason’“ and to reduce the biography of the companion of Hercules to (...) its historic kernel. As for Minos, after a prodigious mental effort, Thucydides extracts the same kernel from his subject: “Of all those whom we know only by hearsay, Minos was the first to have a fleet.” The father of Phaedra, the husband of Pasiphaë is nothing more than a king who was master of the sea. The purification of the mythical by the logos is not an episode in the eternal struggle, from the beginning to Voltaire and Renan, between superstition and reason, a struggle which was the glory of Greek genius. The myth and the logos, despite Nestle, are not simple opposites like truth and error. Myth was a subject of serious reflections, and the Greeks had not yet finished with it six centuries after the Sophist movement which has been called their Aufklärung. Far from being a triumph of reason, the purging of myth by logos is a very dated program whose absurdity is surprising. Why did the Greeks make themselves unhappy for nothing by seeking to separate the wheat from the chaff instead of rejecting in one gesture the fantasy of both Theseus and the Minotaur, the very existence of a fabulous Minos as well as the implausible qualities with which the myth endows this Minos? (shrink)

This book rethinks Plato's creation and use of myth by drawing on theories and methods from myth studies, religious studies, literary theory and related fields. Individual myths function differently depending on cultural practice, religious context or literary tradition, and this interdisciplinary study merges new perspectives in Plato studies with recent scholarship and theories pertaining to myth. Significant overlaps exist between prominent modern theories of myth and attitudes and approaches in studies of Plato's myths. Considering recent developments (...) in myth studies, this book asks new questions about the evaluation of myth in Plato. Its appreciation of the historical conditions shaping and directing the study of Plato's myths opens deeper philosophical questions about the relationship between philosophy and myth and the relevance of myth studies to philosophical debates. It also extends the discussion to address philosophical questions and perspectives on the distinction between argument and narrative. (shrink)

This is a philosophical discussion of cinema’s power to create positive illusions and myths, drawing on Nietzsche, Kracauer, and Deleuze.

This chapter contains sections titled: Notes References.

In 2006 was 'jij' volgens het Amerikaanse blad 'Time Magazine' als individu de persoon van het jaar. Tien jaar later is het selfietijdperk helemaal doorgebroken. Het 'ik' staat centraal en onze identiteit heeft veel weg van een bouwpakket uit een doe-het-zelf zaak. In het boek 'De mythe van de ik-dentiteit' staan auteurs uit uiteenlopende maatschappelijke velden stil bij de consequenties en uitdagingen van deze maatschappelijke evolutie. Met bijdragen van Erik Borgman, Marc Calmeyn, Marc Colpaert, Paul Delva, Patrick Develtere, Erik Galle, (...) Anja T?Kindt, Ivan Van de Cloot, Leen Van den Neste, Guido Vanheeswijck, Frédéric Van Leeuw, Ellen Van Stichel, Christoffel Waelkens en Walter Weyns. (shrink)

Modern Myths and Medical Consumerism is concerned with the loss of a sense of limit in technological medicine today, and the way in which the denial of death leads to an uncontrollable, consumeristic multiplication of needs. Taking its starting point from C. G. Jung¿s analytical psychology, the book gives a symbolic interpretation based on archetypal, philosophical and socio-psychoanalytic ideas developed through the author¿s personal experience, moving from the medical to the psychoanalytical paradigm. Lanfranchi depicts ideal sources of medicine, based on (...) archetypal material drawn from Greek myth, and discusses the progressive steps of the doctor¿s consciousness¿ evolution up to contemporary times. Critiquing current medicine and its ¿modern myths¿, the book suggests the prevailing model of economic development is unsustainable, and provides prospects of a more contained ecological medicine and an ethical approach that will allow readers to reflect and move towards a more qualified attitude to mortality. The book meets the need to transform medicine into a critical domain of human experience, capable of providing essential services consistent with the naturalness of death and environmental sustainability. As such, it will be vital reading to academics in the fields of psychotherapy, analytical psychology, psychiatry and medicine, and those with a philosophical or sociological background. (shrink)

This book explores the dynamic relationship between myth and philosophy in the Presocratics, the Sophists, and in Plato - a relationship which is found to be more extensive and programmatic than has been recognized. The story of philosophy's relationship with myth is that of its relationship with literary and social convention. The intellectuals studied here wanted to reformulate popular ideas about cultural authority and they achieved this goal by manipulating myth. Their self-conscious use of myth creates (...) a self-reflective philosophic sensibility and draws attention to problems inherent in different modes of linguistic representation. Much of the reception of Greek philosophy stigmatizes myth as 'irrational'. Such an approach ignores the important role played by myth in Greek philosophy, not just as a foil but as a mode of philosophical thought. The case studies in this book reveal myth deployed as a result of methodological reflection, and as a manifestation of philosophical concerns. (shrink)

In this seminal exploration of the nature and future of African philosophy, Paulin J. Hountondji attacks a myth popularized by ethnophilosophers such as Placide Temples and Alexis Kagame that there is an indigenous, collective African philosophy, separate and distinct from the Western philosophical tradition. Hountondji contends that ideological manifestations of this view that stress the uniqueness of the African experience are protonationalist reactions against colonialism conducted, paradoxically, in the terms of colonialist discourse.

Mary Midgley argues in her powerful new book that far from being the opposite of science, myth is a central part of it. In brilliant prose, she claims that myths are neither lies nor mere stories but a network of powerful symbols that suggest particular ways of interpreting the world.

A myth exists that Jews can embrace the cultural components of Judaism without appreciating the legal aspects of the Jewish tradition. This myth suggests that law and culture are independent of one another. In reality, however, much of Jewish culture has a basis in Jewish law. Similarly, Jewish law produces Jewish culture. Roberta Rosenthal Kwall develops and applies a cultural analysis paradigm to the Jewish tradition that departs from the understanding of Jewish law solely as the embodiment of (...) Divine command. (shrink)

The myth of normative secularism -- Radical mediations: expressing the social -- Graham Ward, John Milbank, and the metaphysics of the social -- Jørgen Habermas and the validity of the social -- Michael Hardt, Antonio Negri, and the texture of the social -- Radical articulations: the phenomenology of the social -- Political articulations: the phenomenology of the political -- Democratic articulations: toward a radical and plural democracy -- Religious articulations: radical and plural democracy as religious vocation -- Revisiting secularism.

Deux œuvres africaines par Werewere Liking et Manuna Ma Njock s’inspirent des mythes d’Orphée pour présenter le rituel de guérison employé en Afrique. Il s’agit de la pièce du théâtre-rituel de Manuna Ma Njock, Orphée d’Afrique, et du roman de Werewere Liking, Orphée dAfric. Les poètes nous présentent la catabase orphique en forme de rêve et du rite de guérison. Werewere Liking s’inspire également de Thot-Hermès Trismégiste, l’homologue égyptien de Merlin. Orphée dans la pièce de Ma Njock doit parcourir les (...) neuf étapes de l’initiation qui évoquent les grades de lames du Tarot. Dans le roman de Werewere Liking, Orphée commence sa catabase après la noyade de sa femme, Nyango, qu’il doit retrouver dans le monde souterrain. Le chiffre neuf dans les deux ouvrages est employé comme symbole de la fin de l’initiation, voire l’individuation. (shrink)

Introduction.--The Phaedo myth.--The Gorgias myth.--The myth of Er.--The Politicus myth.--The Protagorus myth.--The Timaeus.--The Phaedrus myth.--The two Symposium myths. I. The myth told by Aristophanes. II. The discourse of Diotima.--General observations on myths which set forth the nation's, as distinguished from the individual's, ideals and categories.--The Atlantis myth.--The myth of the earth-born.--Conclusion: The mythology and metaphysics of the Cambridge Platonists.

This study explores how in science fiction’s novels myths are intimately linked to their ideological dimension and criticism. It begins with a mythocritical analysis that leads to a mythoanalysis in order to understand how those myths and the big issues of the accelerating technoscientific progress in the 20th and 21th centuries are linked. My approach is based on the restricted example of Dan Simmons’ science fiction novels: by studying the myths he rewrites, I will show that those myths are representing (...) how technoscience can have an influence on history, on the development of humanity and on the issue of ethics. (shrink)

An argument that moral functioning is immeasurably complex, mediated by biology but not determined by it. Throughout history, humanity has been seen as being in need of improvement, most pressingly in need of moral improvement. Today, in what has been called the beginnings of “the golden age of neuroscience,” laboratory findings claim to offer insights into how the brain “does” morality, even suggesting that it is possible to make people more moral by manipulating their biology. Can “moral bioenhancement”—using technological or (...) pharmaceutical means to boost the morally desirable and remove the morally problematic—bring about a morally improved humanity? In The Myth of the Moral Brain, Harris Wiseman argues that moral functioning is immeasurably complex, mediated by biology but not determined by it. Morality cannot be engineered; there is no such thing as a “moral brain.” Wiseman takes a distinctively interdisciplinary approach, drawing on insights from philosophy, biology, theology, and clinical psychology. He considers philosophical rationales for moral enhancement, and the practical realities they come up against; recent empirical work, including studies of the cognitive and behavioral effects of oxytocin, serotonin, and dopamine; and traditional moral education, in particular the influence of religious thought, belief, and practice. Arguing that morality involves many interacting elements, Wiseman proposes an integrated bio-psycho-social approach to the consideration of moral enhancement. Such an approach would show that, by virtue of their sheer numbers, social and environmental factors are more important in shaping moral functioning than the neurobiological factors with which they are interwoven. (shrink)

Nourri des travaux de Bachelard, Lévi-Strauss, Dumézil, Eliade, salué à sa sortie par le grand historien des Annales Lucien Febvre, Mythe et métaphysique explore un continent resté longtemps inexploré de la pensée philosophique : celui de la place du mythe dans la métaphysique. Loin d'être un savoir inférieur, le mythe possède une rationalité qui en fait un maillon essentiel dans l'histoire humaine. L'erreur de la philosophie classique était de faire de la conscience une entité isolée du monde. Or le domaine (...) mythique embrasse dans une même perception l'ordre des choses et l'activité humaine. Un grand texte philosophique en forme de plaidoyer pour faire du mythe une sagesse à la mesure de l'homme. (shrink)

This article argues that rape myths and domestic abuse myths constitute hermeneutical injustices. Drawing on empirical research, I show that the prevalence of these myths makes victims of rape and of domestic abuse less likely to apply those terms to their experiences. Using Sally Haslanger's distinction between manifest and operative concepts, I argue that in these cases, myths mean that victims hold a problematic operative concept, or working understanding, which prevents them from identifying their experience as one of rape or (...) of domestic abuse. Since victims in this situation lack the conceptual resources needed to render their experience sufficiently intelligible, they are suffering a form of hermeneutical injustice. Attending to this distinctive case sheds new light not only on the functioning of social myths of this kind but on the nature of hermeneutical injustice itself, since the case of the victim who accepts myths is importantly different from other cases of hermeneutical injustice discussed in the literature to date. In practical terms, this analysis supports calls for juries in rape trials to be warned about rape myths at the start of the trial, and may have implications for calls for statutory Sex and Relationships Education in schools. (shrink)

One of the most influential works of this century, The Myth of Sisyphus and Other Essays is a crucial exposition of existentialist thought. Influenced by works such as Don Juan and the novels of Kafka, these essays begin with a meditation on suicide; the question of living or not living in a universe devoid of order or meaning. With lyric eloquence, Albert Camus brilliantly posits a way out of despair, reaffirming the value of personal existence, and the possibility of (...) life lived with dignity and authenticity. (shrink)

Living in a province dominated by powerful oligarchs, Giambattista Vico (1668–1744) concluded that political philosophy should work to undermine aristocratic authority and prevent political devolution into feudalism. Rejecting the possibility that the free market could successfully instill civil behavior, he advocated for a strong central judicial system to work closely with citizens to promote stability and justice. This study puts Vico in conversation with other Enlightenment thinkers such as Locke, Rousseau, and Mandeville to show how his alternative warrants serious consideration. (...) In contrast to scholars who read Vico's New Science as a defense of the imagination, this study casts his account of poetic wisdom politically as an epistemological critique of the aristocratic mentality. Myth and Authority argues that Vico's depiction of pagan religion is a refined attempt to explain how oligarchy maintains its stranglehold on power. While Western civilization did not follow the path Vico suggested, it may now be more relevant as concerns grow about the increasing influence of the wealthy on civil institutions. (shrink)

Thomas Szasz famously argued that mental illness is a myth. Less famously, Szasz argued that since mental illness is a myth, so too is psychotherapy. Szasz’ claim that mental illness is a myth has been much discussed, but much less attention has been paid to his claim that psychotherapy is a myth. In the first part of this essay, I critically examine Szasz’ discussion of psychotherapy in order to uncover the strongest version of his case for (...) thinking that it is a myth. As we’ll see, this involves an understanding of psychotherapeutic interventions as treatments of psychopathological problems. In the rest of this essay, I turn to this directly and argue that psychotherapy has an important non-pathocentric dimension. I argue that we fail to appreciate the nature and variety of psychotherapy if we concentrate only on its pathocentric dimensions. Though I use Szasz as a stalking horse, the substantive topic is the nature of psychotherapy. This enquiry falls into the philosophy of psychotherapy as distinct from the philosophy of psychiatry and the philosophy of psychoanalysis. (shrink)