Love comes in many forms. From friendship to parenthood, from the lover to the altruist, it touches all our lives. As time passes by this remains constant in the human experience. Love's Philosophy explores the basic expressions of love. In this book, White takes into account classical and historical perspecitives. His reflections explain the historical and contemporary formations of love, and offer alternative models to that most encompassing sensation, love.

In The Heart of Wisdom, White examines spiritual concepts like generosity, suffering, and joy, incorporating the various perspectives of great philosophers, including Nietzsche, Aristotle, and Derrida, as well as Eastern wisdom traditions, including Buddhism and Vedanta philosophy.

In this paper I examine Rousseau's strategy for teaching compassion in Book Four of Emile. In particular, I look at the three maxims on compassion that help to organise Rousseau's discussion, and the precise strategy that Emile's tutor uses to instil compassion while avoiding other passions, such as anger, fear and pride. The very idea of an education in compassion is an important one: Rousseau's discussion remains relevant, and he has correctly understood the significance of compassion for modern life. But (...) in linking compassion to self-interest, he creates a tension between Emile's natural sentiments, including compassion, as a way of bringing him into the social order. The Buddhist and Christian views of compassion help to clarify some of the difficulties with Rousseau's account. (shrink)

This essay demonstrates proof-theoretically the consistency of a type-free theoryC with an unrestricted principle of comprehension and based on a predicate logic in which contraction (A (A B)) (A B), although it cannot holds in general, is provable for a wide range ofA's.C is presented as an axiomatic theoryCH (with a natural-deduction equivalentCS) as a finitary system, without formulas of infinite length. ThenCH is proved simply consistent by passing to a Gentzen-style natural-deduction systemCG that allows countably infinite conjunctions and in (...) which all theorems ofCH are provable.CG is seen to be a consistent by a normalization argument. It also shown that in a senseC is highly non-extensional. (shrink)

In this paper, I examine Foucault’s ideas concerning the care of the self. What exactly is this ideal that Foucault describes in his last two books? Do these books represent a break or a continuation with the earlier writings on knowledge and power? Most important, I consider whether the care of the self could ever be a significant ethical ideal given some of the objections that have been raised against Foucault’s position. I also look at the care of the self (...) as the focus of Foucault’s own views on spiritual life. I argue that Foucault’s later work offers the basis for a secular or non-theistic spirituality which is especially relevant today. (shrink)

Generosity and gift-giving are important themes in Nietzsche's philosophy. This essay focuses on Nietzsche's idea of the gift-giving virtue which is explicitly discussed at the end of Part One of Thus Spoke Zarathustra. I begin with a critical discussion of this section, and then I consider three different interpretations. Finally, I look at some ways in which the idea of the ‘gift-giving virtue’ may be understood in terms of spiritual generosity, leading to ‘sovereignty’ as its ultimate goal. Throughout, there are (...) important comparisons to be made between Nietzsche's account of generosity and the traditional viewpoint. (shrink)

Schopenhauer was one of the first Western philosophers to appreciate the significance of Indian philosophy. He comments on “the admirable agreement” between his own thought and the teachings of Buddhism, and he praises the wisdom of the Upanishads as among the most profound productions of the human mind. But how accurate is his grasp of Indian philosophy? In this essay I focus on three significant points of comparison: compassion, the illusory nature of the individual, and the value of life. To (...) what extent are these themes shared by Schopenhauer and Indian philosophy? To what extent is Schopenhauer’s account at odds with prevailing Indian views? Schopenhauer’s philosophy raises significant questions concerning the limits of cross-cultural appropriation and encounter. (shrink)

In 1936, Walter Benjamin published two important essays. The first and certainly the most celebrated is “The Work of Art in the Age of Mechanical Reproduction,” which considers the place of art in contemporary mass society.1 In this essay, Benjamin offers an account of art that emphasizes its origin in religion and ritual. We may think of the magnificent cave paintings that were discovered in Lascaux, the frescoes that filled churches in Renaissance Italy, and the correlative sense of art as (...) an aspect of the sacred. Indeed, Benjamin argues that, until quite recently, the individual artwork has always possessed an “aura” insofar as it is unique and commands the viewer with its own aesthetic authority or status.... (shrink)

The artist Francis Bacon frequently depicted the open screaming mouth in his powerful paintings. But according to Lessing's classic work, _Laocoon, a scream is inherently ugly and a "blot on a painting productive of the worst possible effect." The conjunction of Lessing and Bacon is clearly a provocative one and it can tell us much about the fortunes of contemporary aesthetics.

This paper considers some of the specific challenges and rewards involved in teaching a course in the Philosophy of Love . The paper begins with an overview of the purpose of this sort of class, what approaches one could take, what texts work best, and what sort fundamental questions should be asked. In addition to explaining how to maintain a proper balance between the philosophical examination of love and a discussion of concrete examples, the paper articulates three general registers of (...) concern when teaching the Philosophy of Love and why this course poses unique challenges to the traditional philosopher. (shrink)

In this paper, I look at three different perspectives on mourning in recent European thought. First, I consider Freud's discussion in “Mourning and Melancholia” and other writings. Next, I look at Roland Barthes, whose book on photography, Camera Lucida, is itself a work of mourning for his late mother; and Jacques Derrida, who in Memoires for Paul de Man and The Work of Mourning memorializes departed friends and describes the ambiguities of mourning that constrain us. I argue that Freud was (...) mistaken: mourning is not structured in terms of investment and loss. Barthes and Derrida clarify the complexities of mourning, but mourning is intractable and resists all sublimation: It is for the self, but it is also for the departed, who is neither “present” nor “absent” in the ordinary sense of these terms. Hanging on and letting go are both inappropriate responses to bereavement – how then should we mourn? (shrink)

I argue that Nietzsche's philosophy is focussed upon the issue of autonomy and what it means to be a "sovereign individual." In this respect, Nietzsche is directly in the tradition of Kant who first valorized autonomy as the only proper foundation of moral life. As a "philosopher of the future," however, Nietzsche goes beyond Kant in describing as well as provoking the end of sovereignty.

What is the philosophical significance of the “sublime”, and does this concept still have any relevance to contemporary life? In this essay, I argue that the experience of the sublime is exceptionally important, insofar as it presents us with a general model for the experience of otherness, the encounter with transcendence itself, which might reasonably be viewed as impossible. As Rudolf Otto suggested, the experience of the sublime is closely related to the experience of the sacred; and even in Burke (...) and Kant, the sublime is to be grasped as both an aesthetic and a religious experience which finally opens the individual to that which is greater than herself. Thus, the sublime has become a major theme in postmodern theory, precisely because it gives us access to the sacred and that which is wholly “other.”. (shrink)

Schopenhauer was one of the first Western philosophers to appreciate the significance of Indian philosophy. He comments on “the admirable agreement” between his own thought and the teachings of Buddhism, and he praises the wisdom of the Upanishads as among the most profound productions of the human mind. But how accurate is his grasp of Indian philosophy? In this essay I focus on three significant points of comparison: compassion, the illusory nature of the individual, and the value of life. To (...) what extent are these themes shared by Schopenhauer and Indian philosophy? To what extent is Schopenhauer’s account at odds with prevailing Indian views? Schopenhauer’s philosophy raises significant questions concerning the limits of cross-cultural appropriation and encounter. (shrink)

Public and government outrage over recent tax fraud and tax shelter cases led to significant changes in the preparer penalty laws under the Small Business Work Opportunity Act of 2007. This study experimentally examines the effectiveness of the revised preparer penalty provisions at reducing tax preparer aggressiveness. Specifically, we examine the impact of two significant components of the changes to the preparer penalty provisions - the increase in penalty amount and the increase in the likelihood of sustaining the tax position (...) required to avoid penalty imposition (required likelihood threshold) - on tax preparers’ willingness to (1) recommend an uncertain position and (2) sign a tax return containing an aggressive position. The results suggest that both the increase in penalty amount and the increase in required likelihood threshold reduce tax preparers’ willingness to recommend an uncertain position and/or sign a tax return containing an aggressive position. Of the two components, the results indicate that the increase in required likelihood threshold is more effective at reducing tax preparer aggressiveness than the increase in penalty amount. Congress may want to rethink its recent decision to reduce the required likelihood threshold for many of the decisions that tax preparers make with their clients. (shrink)

In this paper I examine Rousseau's strategy for teaching compassion in Book Four of Emile. In particular, I look at the three maxims on compassion that help to organise Rousseau's discussion, and the precise strategy that Emile's tutor uses to instil compassion while avoiding other passions, such as anger, fear and pride. The very idea of an education in compassion is an important one: Rousseau's discussion remains relevant, and he has correctly understood the significance of compassion for modern life. But (...) in linking compassion to self-interest, he creates a tension between Emile's natural sentiments, including compassion, as a way of bringing him into the social order. The Buddhist and Christian views of compassion help to clarify some of the difficulties with Rousseau's account. (shrink)

What is the philosophical significance of the “sublime”, and does this concept still have any relevance to contemporary life? In this essay, I argue that the experience of the sublime is exceptionally important, insofar as it presents us with a general model for the experience of otherness, the encounter with transcendence itself, which might reasonably be viewed as impossible. As Rudolf Otto suggested, the experience of the sublime is closely related to the experience of the sacred; and even in Burke (...) and Kant, the sublime is to be grasped as both an aesthetic and a religious experience which finally opens the individual to that which is greater than herself. Thus, the sublime has become a major theme in postmodern theory, precisely because it gives us access to the sacred and that which is wholly “other.”. (shrink)