This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work.This work is in the public domain in (...) the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Further to Herman Tennessen's recent methodological criticisms of Linguistic philosophy, the present paper seeks to offer some theoretical criticisms. Two main claims of Linguistic philosophy are examined: (1) that the concept of ?use? satisfactorily explains how words and expressions are meaningful; and (2), that the correspondence theory of meaning has been successfully repudiated. After a brief exposition, the explanation is further specified as being analogical (words are like tools). Six objections (semantical, logical and psychological) are suggested. It is concluded that (...) not only is the explanation not satisfactory, but that some of the same problems of the older theory may also be implicit in the ?use? theory. (shrink)

The author rejects Leon Galis's claim ( Inquiry, Vol. II, No. 2) that in 'Of Words and Tools' ( Inquiry, Vol. 10, No. 2) he attacks a form of the 'use' theory of meaning that no one has held. Galis's other claim, that the author criticizes a needlessly weak form of the theory, is found to be justified, but the author argues that his procedure was adequate, and parallel to that oi Galis's own reconstruction of the 'use' theory in terms (...) of 'goal-directed action'. Difficulties in this reconstruction are pointed out, and some meta-semantic issues about theories of meaning raised. (shrink)

The "Sinderesi School" dedicated his annual research (2015-2016) to investigate "fast-paced living a new model of being." In fact, humanity has passed from a slow and static world to a fast and interconnected way of living. This change has consequences in dealing with space and time, in shaping a culture, in regulating daily work and, most of all, in searching for the meaning of human existence. These were the main fields of investigation, and are here presented as the fruits of (...) a shared intellectual journey. The first section of this collection three lectures regarding the different approaches to human changing, made by the eastern and Western cultural traditions. the second part gathers the findings of a shared and intensive debate on the various aspect of human life mentioned above. Overall, this book shows how humanity is charged with an unprecedented "stewardship of the earth" that could be assumed only in a reasonable spirit of dialogue and mutual understanding"--Page 4 of cover. (shrink)

Excerpt from The Principle of Synthetic Unity in Berkeley and Kant This little volume was prepared as a thesis for the degree of Doctor of Philosophy in the University of Michigan. By the advice of Dr. John Dewey I have undertaken to interpret the Metaphysical Notes of Berkeley's Commonplace Book, and as far as possible discover the Principle of Unity which occasionally manifests itself in Berkeley's works and which formed a basis for a Treatise on the Will which Berkeley contemplated (...) but never produced. I wish to express my indebtedness to Dr. Dewey for his assistance in the selection of collateral reading and for his suggestions in the development of the thesis. No literature could be secured bearing upon the interpretation of the Notes, hence the Notes have been classified and such as bear upon the theme under discussion have been used. Often the phraseology has been preserved but where that could not be done the thought has been expressed in phraseology as nearly Berkeleian as the author could select so as to preserve the unity that runs through the Notes. This principle of unity found in Berkely has been compared and contrasted with the Unity of Kant. 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)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

'Que devrions-nous croire?' est la question centrale des débats philosophiques en éthique de la croyance, un champ complexe de philosophie contemporaine où se mêlent la normativité, les théories de la connaissance et la psychologie. Spécifiquement, ce livre aborde la question de si nous devrions croire certaines choses parce qu'elles sont vraies ou parce qu'elles sont utiles. Que croire lorsque les preuves s'opposent aux avantages pratiques d'entretenir une certaine croyance? Sous quelle condition devrions-nous croire quelque chose d'avantageux, bien que faux? Ces (...) questions ne peuvent faire l'économie d'autres débats portant sur notre autonomie et notre responsabilité quant à nos croyances. De par ces chemins sinueux vers les horizons normatifs de la croyance se dévoilent des questions sur les limites de l'activité philosophique."--Page 4 of cover. (shrink)

Excerpt from The Religion of the Future, or Outlines of Spiritual Philosophy 1. A new and glorious science of man, of his origin and destiny, has been developed within the last few decades. A new philosophy has been evolved of human life here and hereafter, based upon demonstrated facts and data accessible to all. Stupendous as the science of objective nature has become, it is as the mere shadow thrown upon the canvas of time and matter by the radiant light (...) of immortal spirit. Modern agnosticism had set up a way-mark on the road of human progression, inscribed: "No thoroughfare!" "Unknowable!" The truths most indispensable for man to know, the destiny of man and the immortality of the soul, were declared absolute mysteries. What ought to have merely been designated as unknown was declared to be unknowable. This way-mark has to be removed. It is now seen that the doctrine of the Relativity of Knowledge, as formulated by the Kantian school of modem philosophical thought, misled men into too hasty generalizations and unwarrantable conclusions. It needed only the right method to find the way out; it required only the right key to open wondrous realms to the astonished gaze. Again the supremacy of mind is restored; the saying is verified that "there is nothing on earth great but man, and in man there is nothing great but mind." 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)

Excerpt from Happiness and Continuous Personality, or Life's Purposive AppearanceOur invasions of the unknown, by admittance, invitation and compulsion.The educational value OF destruction and suffering Struggle. The central requirement of survival. The animal or brute plane of struggle. The human plane and moral evolution. Spurs to human betterment enumerated. Rebuilding change and the meaning of today's tumult. Brutal factors of human progress. Schools and honest political economy. Education, perpetual peace and youthful civiliza tion. Equal rights to all and Special privileges (...) to none, its moral effect.About the PublisherForgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.comThis 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)

Excerpt from Spinoza and Time The Arthur Davis Memorial Lecture was founded in 1917, under the auspices of the Jewish Historical Society of England, by his collaborators in the translation of "The Service of the Synagogue," with the object of fostering Hebraic thought and learning in honour of an unworldly scholar. The Lecture is to be given annually in the anniversary week of his death, and the lectureship is to be open to men or women of any race or creed, (...) who are to have absolute liberty in the treatment of their subject. 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)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Political Identity of the Philosopher:Resistance, Relative Power, and the Endurance of PotentialSamuel McCormickThe troublemaker is precisely the one who tries to force sovereign power to translate itself into actuality.—Giorgio AgambenBeyond the Straussian Practice of "Philosophic Politics"In the second half of the 1920s, Bertolt Brecht began a series of short stories about a "thinking man" named Mr. Keuner. Among the first stories he published was "Measures Against Power" ("Maßnahmen (...) gegen die Gewalt"), the opening passage of which provides the subject of this essay:As Mr. Keuner, the thinking man [Denkende], was speaking out against power in front of a large audience in a hall, he noticed the people in front of him shrinking back and leaving. He looked around and saw standing behind him—Power [Gewalt]."What were you saying," Power asked him."I was speaking out in favor of Power," replied Mr. Keuner. [End Page 72]After Mr. Keuner had left the hall, his students inquired about his backbone [Rückgrat]. Mr. Keuner replied: "I don't have a backbone to be broken. I'm the one who has to live longer than Power [Gerade ich muß länger leben als die Gewalt]."(2001, 3)How are we to understand the political activity of this "thinking man"? Clearly, Mr. Keuner is no Cynic. Unlike Diogenes, who famously ordered Alexander the Great to step out of the way and then openly rebuked his authority as king, Mr. Keuner refuses to play the part of the parrhesiastes.1 His political activity more closely resembles that of a Stoic philosopher. Consider, for instance, the way his reply to Power echoes that of Seneca the Younger: "It seems to me erroneous to believe that those who have loyally dedicated themselves to philosophy are stubborn and rebellious, scorners of magistrates or kings or of those who control the administration of public affairs. For, on the contrary, no class of man is so popular with the philosopher as the ruler is" (Ep. 73.1–2 [1920, 105]).Given this attitude toward the powers that be, we might also figure Mr. Keuner's conduct in terms of the Straussian practice of "philosophic politics." For Leo Strauss, one of the most striking, and sometimes strident, twentieth-century scholars to consider the political identity of the philosopher, philosophic politics consists in "satisfying the city that the philosophers are not atheists, that they do not desecrate everything sacred to the city, that they reverence what the city reverences, that they are not subversives, in short, that they are not irresponsible adventurers but good citizens and even the best of citizens." This is the defense of philosophy that is required "always and everywhere," Strauss concludes, regardless of what the dominant political order might be (1991, 205–6).Although he is certainly willing to appease Power, Mr. Keuner differs from Strauss's philosophic politician in three fundamental ways, each of which suggests that a closer examination of his speech and action is in order. First, the Straussian practice of philosophic politics does not consist in advocating for political or social change but in defending the discipline of philosophy. For Strauss, "there is no necessary connection between the philosopher's indispensible philosophic politics and the efforts which he might or might not make to contribute toward the establishment of the best regime" (1991, 205). For Mr. Keuner, however, the discipline of philosophy—and with it his identity as a "thinking man"—is neither in need of defense nor distinct from his political activity but, instead, available for use as a persuasive resource in his interaction with Power. How he [End Page 73] avails himself of the tropes and topoi of philosophical inquiry can only be determined by examining his conduct closely.Second, the proper site of philosophic politics is not the political activity of "thinking" men and women but their philosophical tracts and treatises. Thus, in searching for the "philosophic politics" of Mr. Keuner, Strauss would have us focus not on his interaction with Power but on the writings for which he has come to be known as a "thinking man." As I argue in a recent edition of this journal (2005, 302–3), this... (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work.This work is in the public domain in (...) the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

This scarce antiquarian book is a facsimile reprint of the original. Due to its age, it may contain imperfections such as marks, notations, marginalia and flawed pages. Because we believe this work is culturally important, we have made it available as part of our commitment for protecting, preserving, and promoting the world's literature in affordable, high quality, modern editions that are true to the original work.

While researchers in business ethics, moral philosophy, and jurisprudence have advanced the study of corporate agency, there have been very few attempts to bring together insights from these and other disciplines in the pages of the Journal of Business Ethics. By introducing to an audience of business ethics scholars the work of outstanding authors working outside the field, this interdisciplinary special issue addresses this lacuna. Its aim is to encourage the formulation of innovative arguments that reinvigorate the study of corporate (...) agency and stimulate further cross-fertilization of ideas between business ethics, law, philosophy, and other disciplines. (shrink)

Philosophical Investigations, Volume 45, Issue 3, Page 320-333, July 2022.

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Philosophical Investigations, Volume 45, Issue 1, Page 77-90, January 2022.

The Southern Journal of Philosophy, Volume 60, Issue 2, Page 277-303, June 2022.

Samuel Guttenplan; V*—Moral Realism and Moral Dilemmas, Proceedings of the Aristotelian Society, Volume 80, Issue 1, 1 June 1980, Pages 61–80, https://doi.org/1.

The American Journal of Bioethics, Volume 11, Issue 6, Page 48-49, June 2011.

Volume 11, Issue 1, March 2020, Page 114-130.

In lieu of an abstract, here is a brief excerpt of the content:Diacritics 31.3 (2001) 15-29 [Access article in PDF] Globality, Organization, Class Samuel Weber 1 Although one could hardly imagine a topic more far-ranging than "Theory, Globalization, and the Remains of the University," it can be argued that it does not range far enough. Or perhaps ranges too far. For the questions suggested by this concatenation of terms cannot be limited to the fate or future of "theory" in (...) whatever will remain of the "university" in a globalized world. And yet it is no doubt significant that "theory" leads the parade—significant but also perhaps part of the problem. For not just etymology links "theory" to notions such as detached contemplation, spectatorship, and appropriation through vision. The history and practice that have been associated with this term continue, even today, to be indebted to the dualist paradigm of an underlying subject—today reformulated as "agent" or "position"—confronting and comprehending an ob-ject. And yet, if we are still discussing "theory," here and today, it is by virtue of a series of texts that have persistently and powerfully questioned the subject-object paradigm that has dominated theoretical discourse at least since Descartes, and sought to elaborate alternatives to it. Those alternatives have almost always involved a reflection upon language as the medium of a practice that is no longer "theoretical" in the traditional sense, because it no longer works within the parameters of the subject-object model of cognition and truth. From Kierkegaard to Nietzsche, Benjamin, Heidegger, de Man, and Derrida, the subject-object model of cognition has been reinterpreted as an effect of the medium of language, a medium that articulates itself through the reading, writing, and repetition of texts, understood as concatenations of significance that both respond to and address an irreducible alterity.The "university" has always occupied an equivocal position with respect to this "linguistic" problematization of the subject-object model of cognition and truth: not only because "the university" as such has never existed—not at least as the singular universal implied by the definite article—but even more, because of the traditional claim of universities to serve as places where universally valid cognition is both transmitted and produced. In this sense, notions such as "the globalization of the university" simply continue the universalizing claims built into universities and promoted by them in order to justify their social existence and dependency.The very notion, or rather figure, implied in the notion of "globalization" tends to strengthen such universalism. Coming after the struggle between Communist and Capitalist camps in the Cold War, "Globalization" stresses that there is no place left on the "globe" where the capitalist system, its values, its power, and way of life can be contested. The "globe" is all there is, and despite its diversity, it is to have a single future, prolongation of the prevailing relation of forces. Globalization is thus the successor to the notion of "One World," itself a recent offshoot of the "universal history" that was the Enlightenment heir of the Christian eschatological narrative. [End Page 15]But the university has also been one of the few places in modern society where such universalizing and homogenizing tendencies have also been reflected, reworked, and criticized, if not resisted. Thus, if the names mentioned above have any credence at all in the English-speaking world, it is in large part by virtue of its universities, which have extended a certain hospitality to their writings. Like all hospitality, however, that of the universities has rarely been a neutral one. There, as elsewhere, writings are admitted as legitimate "objects" of study only under the double condition, first, of being linked to "proper names," and second, of being received and validated by existing disciplines. In short, writings are received for study in universities on the condition that they be certified as proper "theoretical objects" for "theoretical subjects" defined and validated through their appurtenance to the existing academic division of labor. This division of labor founds its disciplines in the subject-object model of cognition and of truth.This is why the hermeneutic and poststructuralist turn (back) to language as a signifying medium rather than... (shrink)

The European Legacy, Volume 17, Issue 4, Page 570-571, July 2012.

Volume 52, Issue 8, July 2020, Page 846-847.

This book is a collection of reflections and empirical studies which examine the many facets of the meanings of work. The authors are significant scholars in fields of study ranging from ethics to sociology. The book is a text which aims at balancing the academic with the practical and so the chapters often reflect the tensions implicit in such a venture. The reader will find in these pages historical, philosophical, educational, religious, entrepreneurial and many other points of view which combine (...) to emerge as a text which is both encyclopedic in information yet engaging and lively in style. The reader will be able to understand how the meanings of work have changed over the centuries varying according to historical place and point of view. At the same time, the diligent reader will observe the centrality that work has in the lives of people both practically and in terms of life quests. Work has previously been defined as an activity that produces something of value for other people. This definition does not even begin to include the information about work that is presented in this book. The reader will feel a invigorating sense of worth from this book. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Philosophical Investigations, EarlyView.

Samuel C. Wheeler, III; The Extension of Deconstruction, The Monist, Volume 69, Issue 1, 1 January 1986, Pages 3–21, https://doi.org/10.5840/monist19866913.

Excerpt from Essay in PhysicsIn many respects this book does not follow present trends in physics and may therefore prove controversial. I cite those eminent names only in order to express my thanks and not in any degree as invoking their authority in support of the propositions and arguments put forward. These scientists have of course not been asked to sponsor this book either as a whole or in any part. If it is to be criticized as heterodox it must (...) stand on its own feet and speak for itself.About the PublisherForgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.comThis 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)

Excerpt from Essay in PhysicsIn many respects this book does not follow present trends in physics and may therefore prove controversial. I cite those eminent names only in order to express my thanks and not in any degree as invoking their authority in support of the propositions and arguments put forward. These scientists have of course not been asked to sponsor this book either as a whole or in any part. If it is to be criticized as heterodox it must (...) stand on its own feet and speak for itself.About the PublisherForgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.comThis 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)

In lieu of an abstract, here is a brief excerpt of the content:"And Her Substance Would Be Mine":Envy, Hate, and Ontological Evacuation in Josephine Hart's SinA. Samuel Kimball (bio)Envy involuntarily testifies to a lack of being that puts the envious to shame.—René Girard, A Theatre of EnvySin, offspring of snt-ya, "that which is," in Germanic sun(d)jo, "it is true," "the sin is real," and ultimately from es-, "to be," source of am, is, sooth, soothe; of the Sanskrit roots sat- (...) and sant-, "existing, true, virtuous"; of the Latin, esse, "to be," from which is derived such words as essence, presence, absence, and represent; of the Greek roots einei, "to be" as well as ont-, "being," which provides the name for the philosophical study of being itself, ontology.—Adapted from The American Heritage Dictionaryof Indo-European RootsI: Ruth Garton's Envious NarrationThe etymology of sin suggests that the evil it names reveals something fundamental about being, something ruinous and yet unavoidable, something that endangers or even nullifies being and yet is inseparable from it, even essential to it. In Josephine Hart's second novel, Sin, this something is a species of Girardian desire in the form of a monstrous envy, which impels the first-person narrator, Ruth Garton, to a lifelong hatred of her cousin and stepsister, Elizabeth. The focus of Ruth's confessional narrative, envy, drives Ruth to take covert and increasingly virulent revenge against her quasi-sibling in a self-deluding attempt to appropriate not only the objects of Elizabeth's desire but ultimately Elizabeth's desire itself and the apparent ontological fullness that Ruth attributes to it. Over the course of her life, then, Ruth loses the promise [End Page 239] of her name in her ruthless pursuit of her enemy. As she becomes increasingly frustrated in her efforts to destroy her sister's life, Ruth finally turns her hatred of her nemesis against herself as well as the readers to whom she appeals for understanding. If envy heightens Ruth's consciousness to the point where she can perceive that her desire signals her ontological emptiness, nevertheless, it so captures her, so dominates her emotional and cognitive life, that she is unable to find a way to affirm her own—or anyone else's—being in the world. The result is a spectacular narrative record of the cost of recognizing but being unable to resist the mimeticism of desire.1II. The Girardian Dynamic of SinAs Girard has demonstrated, one of the most difficult existential challenges is to understand that desire is mimetically mediated. The result is that we come into our desire only through someone else's and always want something more and other than we think we want. Behind every move to possess a particular object is a largely unrecognized and in principle unsatisfiable desire for absolute satisfaction in the form of ontological completeness, self-sufficiency, intactness. On the one hand, Girard writes, "by the example of his own desire…the model conveys to the subject the supreme desirability of the object" (1977, 146). On the other hand, since to desire mimetically means to come into desire through the other rather than through oneself, by this same example the model conveys to the subject the contingency, the dependency, the secondariness, hence the emptiness of the subject's desire, even the subject's lack of desire, the lack that, paradoxically, constitutes his or her desire. Therefore, to be subjected to the other's want ultimately has the effect of signaling the seeming priority, fullness, and self-origination of this other person's desire. For this reason Girard asserts that "man... desires being, something he himself lacks and which some other person seems to possess" (146).If at first the other person models the desire that the subject lacks, it is in the logic of mimesis that the other will become a rival and, unless the rivalry is somehow interrupted or abrogated, inevitably an enemy to be destroyed. The subject will become locked into a potentially deadly game of trying to obtain the same object that the model desires, so as to experience the satisfactions—ultimately, the sense of being—that the object in question seems to provide... (shrink)

The Importance of the University in the 21st Century: Ethical Conflicts and Moral Choices Content Type Journal Article Pages 1-8 DOI 10.1007/s10805-012-9152-9 Authors Samuel M. Natale, Kellogg College, University of Oxford, England, UK Sebastian A. Sora, Adelphi University, Garden City, NY, USA Matthew Drumheller, Grand Canyon University, Phoenix, AZ, USA Journal Journal of Academic Ethics Online ISSN 1572-8544 Print ISSN 1570-1727.

Marc A. Hight has given us a well-researched, well-written, analytically rigorous and thoughtprovoking book about the development of idea ontology in the seventeenth and early eighteenth centuries. The book covers a great deal of material, some in significant depth, some not. The figures discussed include Descartes, Malebranche, Arnauld, Locke, Leibniz, Berkeley, and Hume. Some might think it a tall order for anyone to grapple with the central works of these figures on a subject as fundamental as the nature of ideas. (...) And while reading the book, I must admit to having had this thought a few times. Seventeen pages on Descartes’ theory of ideas, covering the development of his ontology of ideas, the distinction between formal reality and objective reality, the nature of mental representation, the contagion theory of causation, the doctrine of innate ideas as ungrounded dispositions, and the interactionism/occasionalism controversy? Wow. And yet Hight has done his homework. He knows the figures and the relevant interpretive controversies well, he focuses on many of the passages that are relevant to the book’s central thesis, and in the end offers us a compelling narrative as an alternative to what he identifies as “the traditional view of what transpired in the early modern period” (2). (shrink)

Frederick the Great of Prussia was hailed by many as the model of an ‘Enlightened Despot’. Historians continue to debate both the concept of ‘Enlightened Despotism’ and Frederick’s credentials as an enlightened monarch. Should we talk in terms of ‘enlightened absolutism’? Of ‘reform absolutism’? Or simply drop the use of any such terms for a monarch who used his enlightened philosophising and flute playing as window dressing for a system of governance that was essentially conventional absolutism? In light of continuing (...) debate about the nature of Frederick’s reign, it is worth revisiting the views of contemporaries. As a friend of Voltaire, Frederick’s place was well established in traditional depictions of the Enlightenment as centred on the French philosophes. In the past two decades, however, scholars have broadened and deepened our conception of Enlightenment by researching the ‘social history of ideas’ and illuminating Enlightenment in various national and cultural contexts. In this vein, an analysis of perceptions of Frederick the Great can shed light on the nature of Enlightenment in Britain. Frederick’s popularity in Britain reached dizzying heights in the late 1750s as he won spectacular victories in the Continental campaign against Britain’s enemies in the Seven Years War. From the 1760s on, however, British opinion was generally critical of his regulated and militaristic state and his aggrandisement through diplomacy. While it is not within the scope of this essay to explore broader perceptions of Frederick II in late eighteenth-century Britain, it appears that writers who can be located within ‘conservative’ enlightened thought had a more positive perception of Frederick than dissenters. Samuel Johnson declared that the King of Prussia could get away with wearing plain cloths because ‘of the dignity of his character’. On separate occasions in 1780 Edmund Burke praised Frederick for the economy and efficiency of his royal court and for his religious toleration. An article is in preparation that will explore the range of British opinion on Frederick the Great at the end of his long reign. This essay, however, will focus on how some leading Rational Dissenters perceived the self-consciously enlightened King of Prussia, and provide an exposition of the Memoirs of the life and reign of Frederick (1788) by Joseph Towers. (shrink)

Originally published in 1983, _Reflections on Self Psychology_ records the development of a powerful initiative to alter psychoanalytic theory and practice, and an evaluative questioning of this initiative. It presents a dialogue that developed at the Boston Symposium of 1980 between vigorous proponents of self psychology, equally energetic critics, and many participants between these polar positions. This book attempts to capture within its pages not only the content of what was presented, explored, and evaluated in Boston, but also a sense (...) of the people, about 1,000 strong, who exchanged their ideas on and off the podium – and the remarkable spirit of open inquiry that invigorated these proceedings. The book, as was the meeting, is organized to explore four subjects: the development of the self: infant research; the implications of self psychology for psychoanalytic practice; self psychology and psychotherapy; and the implications of self psychology for psychoanalytic theory. The final section of the book is devoted to an essay by Heinz Kohut that provides an integrated response to the issues and criticisms raised in the course of the symposium. This essay while based on extemporaneous responses by Kohut during different phases of the meeting, is, in its written version, a cohesive, carefully revised, and edited statement prepared in the mellowing period following the meeting and before Kohut’s untimely death. (shrink)

Originally published in 1983 _Reflections on Self Psychology_ records the development of a powerful initiative to alter psychoanalytic theory and practice, and an evaluative questioning of this initiative. It presents a dialogue that developed at the Boston Symposium of 1980 between vigorous proponents of self psychology, equally energetic critics, and many participants between these polar positions. This book attempts to capture within its pages not only the content of what was presented, explored, and evaluated in Boston, but also a sense (...) of the people, about 1,000 strong, who exchanged their ideas on and off the podium – and the remarkable spirit of open inquiry that invigorated these proceedings. The book, as was the meeting, is organized to explore four subjects: the development of the self: infant research; the implications of self psychology for psychoanalytic practice; self psychology and psychotherapy; and the implications of self psychology for psychoanalytic theory. The final section of the book is devoted to an essay by Heinz Kohut that provides an integrated response to the issues and criticisms raised in the course of the symposium. This essay while based on extemporaneous responses by Kohut during different phases of the meeting, is, in its written version, a cohesive, carefully revised, and edited statement prepared in the mellowing period following the meeting and before Kohut’s untimely death. (shrink)

Introduction Cet article part d’une interrogation : qui écrit le texte numérique? On pensera peut-être spontanément aux programmeurs, aux commentateurs d’une page web, à celui ou celle qui écrit un article de blog ou un tweet. À cette diversité d’acteurs humains, il faut cependant ajouter toute une chaîne d’acteurs non humains, machiniques. Prenons une page web de mediapart.fr par exemple. L’article qui apparaît sous nos yeux a été écrit par des humains, son affichage a été programmé par des...

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work.This work is in the public domain in (...) the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Research Ethics, Volume 18, Issue 4, Page 265-280, October 2022. Concerns around comprehension and recall of consent information by research participants have typically been associated with low health and research literacy levels. In genomics research, this concern is heightened as the scientific and ethical complexities of genetics research, such as biobanking, genetic susceptibility, data sharing, and incidental findings may be more difficult for potential research participants to understand. However, challenges to research participants’ comprehension of consent information may be compounded by (...) factors beyond health and research literacy levels. To identify factors that may impact research participants’ understanding and recall of consent information, we designed a qualitative study to explore whether participants enrolled in a tuberculosis genetics study in Cameroon understood the objectives of the study, the risks and benefits and certain key aspects of the study such as biobanking and data sharing. The results showed that research participants had limited understanding and/or recall of the TBGEN-Africa study goals and methods. Some participants were of the opinion that TBGEN-Africa was not a genetics study because tuberculosis is not an inheritable condition. Factors that may have hindered understanding and/or recall of study information are diagnostic misconception, and information overload and situational vulnerability. There is a need for improved practices to support research participants’ understanding of consent information in genetics studies including designing the consent process in ways that minimize psychological distress and diagnostic/therapeutic misconception. (shrink)

Hastings Center Report, Volume 52, Issue 1, Page 12-14, January/February 2022.

This chapter is concerned with the second of the four books of Samuel Alexander’s Space, Time, and Deity, which bears the title “The Categories.” It occupies 164 pages, a fifth of the total. While most systematic metaphysicians treat of categories in some form, it is rare for one to discuss the topic at such length: what we have is practically a treatise within a treatise. Alexander understands categories to be those qualities of space-time that are pervasive and fundamental. A (...) comparative exposition is given of Alexander’s theory of categories, with allusions to Kant and Hegel. It is argued that one distinctive aspect of Alexander’s theory of categories is that it is realist through and through, unlike Kant’s. A critical evaluation is then given of how Alexander describes and infers his list of categories, showing what lessons there are to be learnt for contemporary metaphysics. (shrink)