This article focuses on the interpretative complexities encountered in the work of Lidwien van de Ven. First, it aims to map out the always porous nature of the relationships between aesthetics, politics and religion that make up her palimpsest-like images. Second, it aims to tease out a three-part analytics of photography. Third, it attempts to flesh out a difficult notion of spectacle that is inherent to her wide-ranging practice, and which distinguishes her project from liberal photojournalism with its obeisance to (...) identity politics and its weak notion of ethics. Finally, it aims to isolate, within the dialectical machinery of spectacle that is so often put to work by western democracies, a pragmatic moment in our encounter with her photographs that has real political purchase. With a variable notion of close reading at the crux of the operation, the article probes the efficacy of this moment so akin to philosophical aesthetics. (shrink)
Judgments about the extent to which an individual is free are easily among the more intractable of the various raw materials which present themselves for philosophical processing. On the one hand, few of us have any qualms about making statements to the effect that Blue is more free than Red. Explicitly or otherwise, such claims are the commonplaces of most history textbooks and of much that passes before us in the news media. And yet, good evidence for the presence of (...) a philosophical puzzle here is to be found in the familiar hesitation we experience when we first reflect on the grounds for such claims. Is it really the case that the average Russian is less free than an Englishman in a dole queue? Are we quite certain that a dirt farmer in the Appalachians enjoys greater personal liberty than the inmate of a well-appointed modern prison? Were citizens of classical Athens more free, or less free, than their counterparts in today's welfare states? (shrink)
Steiner’s book is an engaging and challenging romp through important issues in rights theory, moral and economic reasoning, theories of freedom, and questions of justice. An Essay on Rights develops and connects themes pursued by Steiner in a series of articles written over the past two decades.
Deliberative democracy is now an influential approach to the study of democracy and political behaviour. Its key proposition is that, in politics, it is not only power that counts, but good discussions and arguments too. This book examines the interplay between the normative and empirical aspects of the deliberative model of democracy. Jürg Steiner presents the main normative controversies in the literature on deliberation, including self-interest, civility and truthfulness. He then summarizes the empirical literature on deliberation and proposes methods (...) by which the level of deliberation can be measured rather than just assumed. Steiner's empirical research is based in the work of various research groups, including experiments with ordinary citizens in the deeply divided societies of Colombia, Bosnia-Herzegovina and Belgium, as well as Finland and the European Union. Steiner draws normative implications from a combination of both normative controversies and empirical findings. (shrink)
Can there be major dimensions of a poem, a painting, a musical composition created in the absence of God? Or, is God always a real presence in the arts? Steiner passionately argues that a transcendent reality grounds all genuine art and human communication. "A real tour de force.... All the virtues of the author's astounding intelligence and compelling rhetoric are evident from the first sentence onward."—Anthony C. Yu, _Journal of Religion_.
_Anthropocentrism and Its Discontents_ is the first-ever comprehensive examination of views of animals in the history of Western philosophy, from Homeric Greece to the twentieth century. In recent decades, increased interest in this area has been accompanied by scholars’ willingness to conceive of animal experience in terms of human mental capacities: consciousness, self-awareness, intention, deliberation, and in some instances, at least limited moral agency. This conception has been facilitated by a shift from behavioral to cognitive ethology, and by attempts to (...) affirm the essential similarities between the psychophysical makeup of human beings and animals. Gary Steiner sketches the terms of the current debates about animals and relates these to their historical antecedents, focusing on both the dominant anthropocentric voices and those recurring voices that instead assert a fundamental kinship relation between human beings and animals. He concludes with a discussion of the problem of balancing the need to recognize a human indebtedness to animals and the natural world with the need to preserve a sense of the uniqueness and dignity of the human individual. (shrink)
“We have no more beginnings,” George Steiner begins in this, his most radical book to date. A far-reaching exploration of the idea of creation in Western thought, literature, religion, and history, this volume can fairly be called a magnum opus. He reflects on the different ways we have of talking about beginnings, on the “core-tiredness” that pervades our end-of-the-millennium spirit, and on the changing grammar of our discussions about the end of Western art and culture. With his well-known elegance (...) of style and intellectual range, Steiner probes deeply into the driving forces of the human spirit and our perception of Western civilization’s lengthening afternoon shadows. Roaming across topics as diverse as the Hebrew Bible, the history of science and mathematics, the ontology of Heidegger, and the poetry of Paul Celan, Steiner examines how the twentieth century has placed in doubt the rationale and credibility of a future tense—the existence of hope. Acknowledging that technology and science may have replaced art and literature as the driving forces in our culture, Steiner warns that this has not happened without a significant loss. The forces of technology and science alone fail to illuminate inevitable human questions regarding value, faith, and meaning. And yet it is difficult to believe that the story out of Genesis has ended, Steiner observes, and he concludes this masterful volume of reflections with an eloquent evocation of the endlessness of beginnings. (shrink)
With characteristic lucidity and style, Steiner makes Heidegger's immensely difficult body of work accessible to the general reader. In a new introduction, Steiner addresses language and philosophy and the rise of Nazism. "It would be hard to imagine a better introduction to the work of philosopher Martin Heidegger."--George Kateb, The New Republic.
In a paper published in this journal we proposed a method for resolving disputed land claims between two parties (Steiner and Wolff: 2003). In essence the proposal is to hold an auction between the disputants in which the land is given to the higher bidder, but the receipts of the auction to the under-bidder. We claimed that under such circumstances both parties can walk away happy: the higher bidder happy to pay the price bid for the land; the under-bidder (...) happier to have the receipts of the auction when the alternative is to pay for the land at a higher price. (shrink)
Surveying a wide range of cultural controversies, from the Mapplethorpe affair to Salman Rushdie's death sentence, from canon-revision in the academy to the scandals that have surrounded Anthony Blunt, Martin Heidegger, and Paul de Man, Wendy Steiner shows that the fear and outrage they inspired are the result of dangerous misunderstanding about the relationship between art and life. "Stimulating. . . . A splendid rebuttal of those on the left and right who think that the pleasures induced by art (...) are trivial or dangerous. . . . One of the most powerful defenses of the potentiality of art."--Andrew Delbanco, New York Times Book Review "A concise and . . . readable account of recent contretemps that have galvanized the debate over the role and purposes of art. . . . [Steiner] writes passionately about what she believes in."--Michiko Kakutani, New York Times "This is one of the few works of cultural criticism that is actually intelligible to the nonspecialist reader. . . . Steiner's perspective is fresh and her perceptions invariably shrewd, far-ranging, and reasonable. A welcome association of sense and sensibility."-- Kirkus Reviews, starred review "Steiner has succeeded so well in [the] task she has undertaken. The Scandal of Pleasure is itself characterized by many of the qualities Steiner demans of art, among them, complexity, tolerance and the pleasures of unfettered thought."--Eleanor Heartly, Art in America "Steiner . . . provides the best and clearest short presentation of each of [the] debates."--Alexander Nehamas, Boston Book Review "Steiner has done a fine job as a historian/reporter and as a writer of sophisticated, very clear, cultural criticism. Her reportage alone would be enough to make this a distinguished book."--Mark Edmundson, Lingua Franca. (shrink)
This issue of Business & Society contains the transcripts of 12 oral history interviews with founders of and early contributors to the business and society/social issues in management field. The publication of these interviews is the culmination of a very long-term project, with the first interview having been conducted in 1993 with Lee Preston and the most recent interview having been conducted in 2011 with Jim Post. This project has been very much of a team effort with Sandra Waddock, John (...)Steiner, Mary Mallott, Ariane Berthoin Antal, and, of course, our interviewees all playing important roles. (shrink)
Dr Hillel Steiner in this reply to Elizabeth Telfer takes each of her arguments for different arrangements of a health service and examines them--'four positions which can be located on a linear ideological spectrum'--and adds a fifth which could have the effect of 'turning the alleged linear spectrum into a circle'. Underlying both Elizabeth Telfer's article and Dr Steiner's reply, the base is inescapably a 'political' one, but cannot be abandoned in favour of purely philosophical concepts. Whatever the (...) attitude of mind of the reader of these two papers to the provision of a health service, the stimulus to more careful assessments of our own National Health Service and its problems can only be good. (shrink)
In 1946, after an eight-year debate with the New Critics, Charles Morris doggedly maintained that "an education which gave due place to semiotic would destroy at its foundations the cleavage and opposition of science and the humanities."1 This insistence on the unity of disciplines—the hallmark of the logical empiricist movement and its brainchild, The International Encyclopedia of Unified Science —effectively silenced semiotics as a force in American literary studies. For the New Critics' point of departure—and one of the few tenets (...) that they held in common—was the belief that art creates a mode of knowledge different in kind from that of practical or scientific discourse and that a criticism modeled on the latter would miss the essence of its subject matter. The quarrel, which continued unresolved during the polemics of the war years, now fuels the controversy between structuralism and post-structuralism. It lies at the very heart of the question of the relevance of semiotics to the humanities. · 1. Charles Morris, Signs, Language, and Behavior, in Writings on the General Theory of Signs , p. 327. Wendy Steiner, assistant professor of English at the University of Pennsylvania, is the author of Exact Resemblance to Exact Resemblance: The Literary Portraiture of Gertrude Stein. She has written a book on the relations between modern painting and literature and edited the proceedings of the 1978 Ann Arbor Conference on the Semiotics of Art. (shrink)
Steiner stelt dat men in elk tijdperk het 'adieu van de muzen' meende te horen, maar de onwil om de gruwelijkheden van de twintigste eeuw onder ogen te zien, zou de humaniora van vandaag de dag werkelijk ondermijnd hebben.
Van de Italiaanse astroloog Cecco d’Ascoli zijn maar weinig levensfeiten bekend. We kennen nog zijn hoofdwerk Acerba, we weten dat hij eertijds aan hof en universiteit aanzien genoot en dat hij uiteindelijk wegens ketterij op de brandstapel belandde. Maar ook is overgeleverd dat Cecco d’Ascoli verteerd werd door jaloezie op zijn tijdgenoot Dante. En dit voorbeeld vormt voor George Steiner het vertrekpunt voor een superieure beschouwing over jaloezie: die tussen mens en goden, schepper en schepsel, meester en leerling, ouders (...) en kinderen, collega’s en rivalen onderling. Hij laat zien hoe afgunst in ieder van ons aanwezig is, hoe afgunst corrumpeert en hoe afgunst feitelijk niet bestreden kan worden. (shrink)
In vrijwel iedere mythologie zijn verhalen te vinden die de relatie tussen het vergaren van kennis en noodlottigheid aangeven. Kennis komt volgens zulke verhalen voort uit ongehoorzaamheid en onwettigheid. Toch is het najagen van kennis ook de bekrachtiging van menselijke voortreffelijkheid. Maar, zo zegt Steiner in een lofzang op het leven van de geest, we moeten ons er altijd terdege van bewust zijn dat het antwoord op onze vragen fout, ideologisch of gecorrumpeerd kan zijn, zoals de geschiedenis talloze gruwelijke (...) keren heeft uitgewezen. We mogen ons dan ook nooit tevreden stellen met antwoorden die voorbijgaan aan dat onvatbare van de verschrikking en het kwaad. (shrink)
How has Herbert Rosenfeld contributed to psychoanalysis today? _Rosenfeld in Retrospect_ presents original psychoanalytic papers showing the influence of Herbert Rosenfeld on psychoanalysis today, and reproduces some of Rosenfeld's most important clinical writings. In the first part of this book, _The Conference Papers: Contemporary Developments of Rosenfeld's Work_, the editor brings together papers and discussions by Rosenfeld's well-known contemporaries, Ronald Britton, Michael Feldman, Edna O'Shaughnessy, Hanna Segal and Riccardo Steiner who explore his contribution to psychoanalysis. John Steiner demonstrates (...) the importance of Rosenfeld's classic papers, and critically surveys the more controversial developments in his later work. Part II contains four papers by Rosenfeld, chosen by his colleagues to be his most significant and original contributions. This collection conveys Rosenfeld's liveliness and influence, and will be of interest to all of those attracted to his work. (shrink)
_Seeing and Being Seen: Emerging from a Psychic Retreat_ examines the themes that surface when considering clinical situations where patients feel stuck and where a failure to develop impedes the progress of analysis. This book analyses the anxieties and challenges confronted by patients as they begin to emerge from the protection of psychic retreats. Divided into three parts, areas of discussion include: embarrassment, shame, and humiliation helplessness, power, and dominance mourning, melancholia, and the repetition compulsion. As well as offering fresh (...) ideas, Steiner bases his creative and integrative efforts on previous contributions by psychoanalysts including Freud, Klein, Rosenfeld, and Bion. As such, this book will be of interest to psychoanalysts, clinical psychotherapists, and all those with an interest in the psychoanalytic field. (shrink)
Is geluk ‘denkbaar’? Zo onvermijdelijk als het adagium ‘Ik denk, dus ik ben’, zo onontkoombaar is ook de ingeschapen, fundamentele treurnis die dit denken voor de mens met zich meebrengt. In dit geestelijk testament, dat in Frankrijk en Duitsland in boekvorm al groot succes oogstte, presenteert George Steiner tien redenen voor de smarten van de geest die het denken impliceert, eine dem Leben anklebende Traurigkeit waartoe de mens veroordeeld is.
Over the past few decades, there has been increasing interest in left-libertarianism, which holds (roughly) that agents fully own themselves and that natural resources (land, minerals, air, etc.) belong to everyone in some egalitarian sense. Left-libertarianism agrees with the more familiar right-libertarianism about self-ownership, but radically disagrees with it about the power to acquire ownership of natural resources. Merely being the first person to claim, discover, or mix labor with an unappropriated natural resource does not—left-libertarianism insists—generate a full private property (...) right in that natural resource. (shrink)
The term “social cognition” can be construed in different ways. On the one hand, it can refer to the cognitive faculties involved in social activities, defined simply as situations where two or more individuals interact. On this view, social systems would consist of interactions between autonomous individuals; these interactions form higher-level autonomous domains not reducible to individual actions. A contrasting, alternative view is based on a much stronger theoretical definition of a truly social domain, which is always defined by a (...) set of structural norms; moreover, these social structures are not only a set of constraints, but actually constitute the possibility of enacting worlds that would just not exist without them. This view emphasises the heteronomy of individuals who abide by norms that are impersonal, culturally inherited and to a large extent independent of the individuals. Human beings are socialised through and through; consequently, all human cognition is social cognition. The article argues for this second position. Finally, it appears that fully blown autonomy actually requires heteronomy. It is the acceptance of the constraints of social structures that enables individuals to enter new realms of common meaningfulness. The emergence of social life marks a crucial step in the evolution of cognition; so that at some evolutionary point human cognition cannot but be social cognition. (shrink)
During the course of about ten years, Wittgenstein revised some of his most basic views in philosophy of mathematics, for example that a mathematical theorem can have only one proof. This essay argues that these changes are rooted in his growing belief that mathematical theorems are ‘internally’ connected to their canonical applications, i.e. , that mathematical theorems are ‘hardened’ empirical regularities, upon which the former are supervenient. The central role Wittgenstein increasingly assigns to empirical regularities had profound implications for all (...) of his later philosophy; some of these implications (particularly to rule following) are addressed in the essay. (shrink)
The first part of the essay describes how mathematics, in particular mathematical concepts, are applicable to nature. mathematical constructs have turned out to correspond to physical reality. this correlation between the world and mathematical concepts, it is argued, is a true phenomenon. the second part of this essay argues that the applicability of mathematics to nature is mysterious, in that not only is there no known explanation for the correlation between mathematics and physical reality, but there is a good reason (...) to except no such correlation. it is argued that there is a subjective element in the decision as to what constitutes a mathematical concept. a number of purported solutions to the mystery of the applicability of mathematics to nature are discarded, until we are left with eugene wigner's thesis that we are here confronted with a "miracle that we neither understand nor deserve.". (shrink)
Discussions of the applicability of mathematics in the natural sciences have been flawed by failure to realize that there are multiple senses in which mathematics can be ‘applied’ and, correspondingly, multiple problems that stem from the applicability of mathematics. I discuss semantic, metaphysical, descriptive, and and epistemological problems of mathematical applicability, dwelling on Frege's contribution to the solution of the first two types. As for the remaining problems, I discuss the contributions of Hartry Field and Eugene Wigner. Finally, I argue (...) that there are epistemological problems concerning the applicability of mathematics that nobody in the philosophical community has yet confronted, though the problems are well known to physicists. (shrink)
This paper tackles the problem of the nature of the space of perception. Based both on philosophical arguments and on results obtained from original experimental situations, it attempts to show how space is constituted concretely, before any distinction between the “inner” and the “outer” can be made. It thus sheds light on the presuppositions of the well-known debate between internalism and externalism in the philosophy of mind; it argues in favor of the latter position, but with arguments that are foundationally (...) antecedent to this debate. We call the position we defend enactive externalism. It is based on experimental settings which, in virtue of their minimalism, make it possible both to defend a sensori-motor/enactive theory of perception; and, especially, to inquire into the origin of the space of perception, showing how it is concretely enacted before the controversy between internalism and externalism can even take place. (shrink)