Truth and realism have effectively disappeared as critical standards in American television criticism. McConnell researched writings in this area to find what little has been said about truth and realism since 1983. He theorizes that a closed ideological hegemony that is American television makes objective truth uncomfortable, leading to disappearance of truth and realism as a critical standard.
This paper examines a topic already much discussed in Royce’s time, namely the debate between Royce and James over the absolute. However, the occasion for taking up this topic again is John E. Smith’s article in which it is claimed that Royce’s own intellectual development moves away from his earlier conception of the absolute and toward the concept of community. This is not so much a conceptual development on Royce’s part, but rather a gradual clarification of Royce’s basic concepts and (...) position. Nevertheless, the ultimate import of Smith’s article is ambiguous in that the impression is created that Royce abandons not only the term “absolute” but the very concept as well, in favor of the concept of community. This seems to mean that Royce abandons the position he defended against James’s criticism and ends in a Feuerbach-style substitution of the concept of human community for the traditional concept of the absolute. However, Smith has vigorously denied that such is the case. Hence a perplexity: Does Royce abandon the concept of the absolute in favor of the concept of community? If, as Smith contends, Royce merely modifies rather than abandons his early position altogether, is the modified position a consistent one? Are the concepts of the absolute and community compatible or antithetical? (shrink)
Robert R. Williams offers a bold new account of divergences and convergences in the work of Hegel and Nietzsche. He explores four themes - the philosophy of tragedy; recognition and community; critique of Kant; and the death of God - and explicates both thinkers' critiques of traditional theology and metaphysics.
In this significant contribution to Hegel scholarship, Robert Williams develops the most comprehensive account to date of Hegel's concept of recognition. Fichte introduced the concept of recognition as a presupposition of both Rousseau's social contract and Kant's ethics. Williams shows that Hegel appropriated the concept of recognition as the general pattern of his concept of ethical life, breaking with natural law theory yet incorporating the Aristotelian view that rights and virtues are possible only within a certain kind of community. (...) He explores Hegel's intersubjective concept of spirit as the product of affirmative mutual recognition and his conception of recognition as the right to have rights. Examining Hegel's Jena manuscripts, his _Philosophy of Right_, the _Phenomenology of Spirit_, and other works, Williams shows how the concept of recognition shapes and illumines Hegel's understandings of crime and punishment, morality, the family, the state, sovereignty, international relations, and war. A concluding chapter on the reception and reworking of the concept of recognition by contemporary thinkers including Derrida, Levinas, and Deleuze demonstrates Hegel's continuing centrality to the philosophical concerns of our age. (shrink)
In this book Robert R. Clewis shows how certain crucial concepts in Kant's aesthetics and practical philosophy - the sublime, enthusiasm, freedom, empirical and intellectual interests, the idea of a republic - fit together and deepen our understanding of Kant's philosophy. He examines the ways in which different kinds of sublimity reveal freedom and indirectly contribute to morality, and discusses how Kant's account of natural sublimity suggests that we have an indirect duty with regard to nature. Unlike many other (...) studies of these themes, this book examines both the pre-critical Observations and the remarks that Kant wrote in his copy of the Observations. Finally, Clewis takes seriously Kant's claim that enthusiasm is aesthetically sublime, and shows how this clarifies Kant's views of the French Revolution. His book will appeal to all who are interested in Kant's philosophy. (shrink)
The first English-language anthology to provide a compendium of primary source material on the sublime. The book takes a chronological approach, covering the earliest ancient traditions up through the early and late modern periods and into contemporary theory. It takes an inclusive, interdisciplinary approach to this key concept in aesthetics and criticism, representing voices and traditions that have often been overlooked. As such, it will be of use and interest across the humanities and allied disciplines.
The complexity of crisis situations allows for corporate responses to create multiple interpretations for organizational stakeholders concerning crisis evidence, the organization's intentions, and the locus of responsibility. Hence, organizations have the ability to emphasize an interpretation where the organization is viewed most favorably. Using Jack in the Box as a case study, we apply stakeholder theory to ascertain the ethical implications of employing strategic ambiguity in organizational crisis communication. We conclude that the crisis response provided by Jack in the Box's (...) leaders was ethically questionable in the areas of evidence, intent, and locus because the ambiguity they introduced privileged their financial stakeholders over others. Ultimately, this strategic use of ambiguity diminished the deliberative ability of Jack in the Box's publics. (shrink)
A converging pattern of evidence from laughter, tickling, and motherese suggests that bipedal locomotion plays a critical and unanticipated role in vocal evolution. Bipedalism frees the thorax of its support role during quadrupedal locomotion, which permits the uncoupling of breathing and striding necessary for the subsequent selection for vocal virtuosity and speech.
Racial environmental inequities, documented in research over the past ten years, have deep cultural sources in the connections between the concept of social pollution as it has operated in U.S. race relations and the pollution of minority communities, both of which are, in part, the expression of our dominant cultural ethic and project of mastering nature. The project of mastering nature requires thedisciplining of “human nature” in a context of social power in order to dominate “outward” or “external” nature for (...) the purposes of production and consumption. In disciplining human nature, our ethics and practices of work and gender have fostered the repression and projection of sensuality, widely construed, onto African-Americans in particular. This racial “other” has been historically segregated in our society through social pollution taboos. Social pollution practices, in turn, facilitate the disproportionate environmental pollution of minority communities by rendering such pollution, like the communities themselves, less visible and therefore less of a threat to white centers of power. This fit between social and environmental pollution is expressed in the notion of “appropriately polluted space.” Attempts to understand and correct racial environmental inequities will founder unless these deeper cultural connections are recognized and challenged. Moreover, attempts to redefine an environmentally benign “self” in the Americancontext require that the historical “other” of race be confronted and transcended. (shrink)
(1993). Why Olympic Athletes Should Avoid the Use and Seek the Elimination of Performance-Enhancing Substances and Practices From the Olympic Games. Journal of the Philosophy of Sport: Vol. 20, No. 1, pp. 64-81. doi: 10.1080/00948705.1993.9714504.