Although downloading music through unapproved channels is illegal, statistics indicate that it is widespread. The following study examines the attitudes and perceptions of college students that are potentially engaged in music downloading. The methodology includes a content analysis of the recommendations written to answer an ethical vignette. The vignette presented the case of a subject who faces the dilemma of whether or not to download music illegally. Analyses of the final reports indicate that there is a vast and inconsistent array (...) of actions and underlying feelings toward digital music downloading. The findings reveal inconsistencies between participants’ recommendations (what the subject should do) and their attitudes and opinions on the matter (what they would do in a similar situation). These inconsistencies support the notion that as technology evolves, it creates discrepancies between the way things are and the way the law expects them to be, leaving society in a muddle, trying to reconcile the two. What remains to be seen is whether the discrepancy in the case of music downloading becomes extreme enough that the law changes to accommodate an increasingly prevalent behavior, or whether new business models will emerge to bridge the gap between legality and reality. (shrink)

For the past 30 years, Paget Henry has been one of the most articulate and creative voices in Caribbean scholarship, making seminal contributions to the study of Caribbean political economy, C.L.R. James studies, critical theory, phenomenology, and Africana philosophy. This volume includes some of his most important essays from across his remarkable career, providing an introduction to a broad range of pressing contemporary themes and to the unique mind of one of the leading Caribbean intellectuals of his generation.

This paper aims to investigate some important elements of the thought of George Bernard Shaw, more commonly known as one of the most famous playwrights of the twentieth century. Shaw’s philosophy dwells on the relationship between man and nature and especially the concept of freedom. Among all his works, it was decided here to analyse Saint Joan. In re-imagining the historical Joan as a heroine in a play of ideas, Shaw made use of the known facts about Joan of Arc (...) and Joan’s statements at her trial. Nonetheless, he made changes to emphasize her personal dignity and independence by contrast with the tyranny of institutions. Although he departed from the historical background, whitewashed her adversaries, and condensed episodes in Joan’s biography, he sought to be true to her confidence, courage, integrity, and common sense. His theatrical presentation is, in some respects, at odds with the Preface that accompanies the published play. (shrink)

Commentators commonly assume that Descartes regards it as a function of the passions to inform us or teach us which things are beneficial and which are harmful. As a result, they tend to infer that Descartes regards the passions as an appropriate guide to what is beneficial or harmful. In this paper I argue that this conception of the role of the passions in Descartes is mistaken. First, in spite of a number of texts appearing to show the contrary, I (...) argue that Descartes does not regard it as the role of the passions to inform us about what is beneficial or harmful. Second, although Descartes calls the passions good and useful, I argue that Descartes does not think we should allow ourselves to be guided by them. When we recognize that the function of the passions is largely motivational and not informative, we can more easily understand Descartes's practical advice in The Passions of the Soul that happiness requires us to guide our passions instead of letting our passions guide us. (shrink)

Ayn Rand's career as a writer of fiction, accordingly, was preceded and accompanied by her work on the system of philosophic thought she ultimately called Objectivism. This chapter introduces her writing by showing how the chosen actions of a life consciously devoted to a conscious purpose were integrated with the texts she crafted, in both fiction and non‐fiction. Ayn Rand's major project was The Fountainhead. The money from the movie rights to The Fountainhead bought Ayn Rand time to begin her (...) next novel, Atlas Shrugged. Whereas the theme of The Fountainhead was individualism versus collectivism, not in politics but in man's soul, The Strike (as Atlas Shrugged was initially called) was designed to dramatize the conflict between individualism and collectivism within the political/economic realm. Rand was active in the American Writers Association and the Motion Picture Alliance for the Preservation of American Ideals. (shrink)

Celsus penned the earliest known detailed attack upon Christianity. While his identity is disputed and his anti-Christian treatise, entitled the True Word, has been exclusively transmitted through the hands of the great Christian scholar Origen, he remains an intriguing figure. In this interdisciplinary volume, which brings together ancient philosophers, specialists in Greek literature, and historians of early Christianity and of ancient Judaism, Celsus is situated within the cultural, philosophical, religious and political world from which he emerged. While his work is (...) ostensibly an attack upon Christianity, it is also the defence of a world in which Celsus passionately believed. It is the unique contribution of this volume to give voice to the many dimensions of that world in a way that will engage a variety of scholars interested in late antiquity and the histories of Christianity, Judaism and Greek thought. (shrink)

(Shoshana Smith now goes by her married name, Shoshana Brassfield: http://philpapers.org/profile/37640) Descartes famously claims that everything we perceive clearly and distinctly is true. Although this rule is fundamental to Descartes’s theory of knowledge, readers from Gassendi and Leibniz onward have complained that unless Descartes can say explicitly what clear and distinct perception is, how we know when we have it, and why it cannot be wrong, then the rule is empty. I offer a detailed analysis of clear and (...) distinct perception, showing how Descartes answers these questions. Many doubts about the usefulness of the clarity and distinctness rule arise from the mistaken assumption that in clear and distinct perception, like sense perception, we must be able to establish a correspondence between perception and reality before we can have knowledge. I show that Descartes has a different metaphysical picture of clear and distinct perception. Clear and distinct perception is direct perception, typically of essences. On this view, by relying on the intellect instead of the senses, we can have direct perception not only of our own ideas, but also of a mind-independent reality. Because clear and distinct perception is direct perception, problems of correspondence do not arise. My account of clear and distinct perception also yields unique insight into other issues in Descartes, such as the Cartesian Circle and the doctrine of the free creation of the eternal truths. Completed at the University of California, 2005. Dissertation advisers: Janet Broughton, Hannah Ginsborg, Anthony A. Long. ProQuest UMI: 3187156. (shrink)

We regret to inform our readers that Marianne (Tracy) Paget died of cancer in December 1989. She continued her work virtually until her death. She left a manuscript in which she writes about her own experiences with cancer. The Text from Life, which her colleagues and friends will have published. She was a courageous and remarkable scholar, a life long friend of this journal, and a dedicated phenomenologist. She will be greatly missed. The Editor.

Descartes's approach to practical judgments about what is beneficial or harmful, or what to pursue or avoid, is almost exactly the opposite of his approach to theoretical judgments about the true nature of things. Instead of the cautious skepticism for which Descartes is known, throughout his ethical writings he recommends developing the habit of making firm judgments and resolutely carrying them out, no matter how doubtful and uncertain they may be. Descartes, strikingly, takes irresolution to be the source of remorse (...) and repentance, of vice, and of a weak soul. In order to explain its dangerousness, this essay offers an analysis of irresolution as a failure of the will to determine itself to follow a judgment in the face of ignorance or uncertainty. This analysis connects irresolution to weakness of will and explains why Descartes regards resolution as an essential component of virtue. (shrink)

First published in 1999. Routledge is an imprint of Taylor & Francis, an informa company.

Paget introduces the general reader to Afro-Caribbean philosophy in this ground-breaking work. Since Afro-Caribbean thought is inherently hybrid in nature, he traces the roots of this discourse in traditional African thought and in the Christian and Enlightenment traditions of Western Europe.

This paper outlines a code-theoretic approach to the substantive and pedagogical challenges created by the distinct interdisciplinary nature of the field of Africana Studies. It identifies some of the key discourse-constitutive codes and some strategies for suspending disciplinary boundaries created by these necessary codes, which should help us to navigate better the spaces between the disciplines engaged by Africana Studies. After examining these codes and methods for transcending them, the paper concludes with some pedagogical strategies for teaching these interdisciplinary aspects (...) of the field. (shrink)

The article deals with the concept or the image of God in the Hebrew Bible and the various understandings and interpretations of it by Jewish thinkers through generations. The biblical text, full of contradictions and anthropomorphic assertions about God, was a source of discomfort for Jewish philosophers and theologians. Therefore, the sublimation and distillation of the text was necessary, and it was done by use of different hermeneutical methods. The article deals with various attributes of the biblical God, and presents (...) different theological and philosophical interpretations of that issue by major Jewish thinkers. (shrink)

This paper explores the Eichmann trial in its dimension as a living, powerful event, whose impact is defined and measured by the fact that it is "not the same for all." I examine this legal event from two perspectives: Hannah Arendt's and my own. I pledge my reading against Arendt's, in espousing the State's vision of the trial, but in interpreting the legal meaning of this vision us one that exceeds its own deliberateness and distinct from the State's ideology. I (...) use Nietzsche's terms to contrast "critical history" with "monumental history." Whereas the official State vision of the trial is, I propose, precisely one of "monumental history, " Arendt's vision offers a substitutive "critical history." I analyze, one against the other, what I call the monumental legal vision of the Eichmann trial and the critical vision offered by Arendt. Exploring thus the monumental versus the critical as two opposed but non-exclusive and, in fact, profoundly complementary perspectives, I examine, side by side, the Eichmann trials' monumental focus on the victims and Arendt's critical objections to this focus: her objections, I show, are based in a jurisprudential conservatism coexisting with a historiographical radicalism. The Eichmann trial, in my view, is on the contrary and diametrically, historiographically conservative, but jurisprudentially revolutionary. I argue that Arendt failed to see the way in which the trial in effect did not simply repeat the victim's story, but historically created it for the first time. I submit, in other words, that the Eichmann trial legally created a radically original and new event: not a rehearsal of a given story, but a groundbreaking narrative event that is itself historically and legally unprecedented. Examining the trial's transformation of victims into prosecution witnesses, I analyze the victim-oriented focus of the trial as s legal process of translation of private traumas into public ones and as a public scene of the recovery of language and legal subjecthood by victims who were formerly defined by the oppressor's language and who were, therefore, not just injured, but essentially robbed of a language in which to articulate their injury and name their victimization. I argue that the Eichmann trial expanded the space available for moral deliberation in creating a new legal language: the trial was the victim's trial only insofar as it was now the victims who, against all odds, were precisely writing their own history. To enable such a writing, the Eichmann trial had to enact not simply memory, but memory as change. It had to dramatize upon its legal stage before the audience nothing less than a conceptual revolution in the victim. And this, in fact, is what the trial did This historically unprecedented revolution in the victim that was operated in and by the Eichmann trial is, I suggest, the trial's major contribution not only to Jews, but to history, to law, to culture - to humanity at large. I further argue that as a singular legal event, the Eichmann trial calls for a rethinking - and sets in motion a transvaluation - of the structures and the values of conventional criminal law. I submit that the quintessence of the Eichmann trial is the acquisition of semantic authority by victims. It was the newly acquired semantic and historical authority of this revolutionary story that, for the first time, created what we know today as the Holocaust: a theme of international discussion and world conversation designating the experience of the victims and referring to the crime against the Jewish people independently from the political and military story of the Second World War. (shrink)

A dazzling blend of business vision, history, social psychology, and economics, The Support Economy starts with a compelling premise: People have changed more than the corporations upon which their well-being depends. In the chasm that now separates the new individuals from the old organizations is the opportunity to forge a capitalism suited to our times and so unleash a vast new potential for wealth creation. In recent years, many books have offered fixes for this crisis, but they have dealt only (...) with its symptoms. The Support Economy is the first book to critically examine its cause: Managerial capitalism has outlived the society it was once designed to serve. It successfully achieved the efficient production of goods and services, but today's individuals want more. They want to take their lives into their own hands and are ready to pay for the support and advocacy necessary to fulfill that yearning. The next leap forward in wealth creation depends upon developing a new capitalism that speaks to the needs of people today. The Support Economy will be the next "must read" big think book. It speaks to every business and technology leader, as well as every reader interested in the future of the economy and society. (shrink)

Premeiotic association of homologous chromosomes in the yeast, Saccharomyces cerevisiae has been shown, by means of fluorescent in situ hybridization (FISH)(1,2). Time course and mutant studies show that the premeiotic associations are disrupted upon entry into meiosis, to be reestablished shortly before synapsis. The data are consistent with a model in which multiple, unstable interactions bring homologues together, prior to stable joining by recombination(3).

I consider ethics to be the essence and the end of the philosophy of both Wittgenstein and Nietzsche. While in Nietzsche’s case this statement is quite obvious, especially in the light of his Beyond Good and Evil and The Genealogy of Morals, one may think, mistakenly in my opinion, that Wittgenstein thought was very little related to ethical problems for they were for him a part of the domain which one must be silent about. I argue that the aim of (...) Nietzsche’s and Wittgenstein’s later philosophy is a sort of secular salvation. I call it salvation having in mind some the ideas common to both Nietzsche and Wittgenstein for whom the concepts of freeing, releasing, healing and overcoming oneself, as well as of removing misunderstandings, were main aims of their philosophies. It is a salvation because both philosophers strove for a change in human life, a revolution within the self, and they evidently did not accept our ‘being in the world’ as it is. In conclusion I argue that Nietzsche and Wittgenstein are philosophers who aimed to define the good available to humans, and the life worthy of humanity. Key words WITTGENSTEIN, NIETZCHE, ETHICS. (shrink)

This article offers a critical discourse analysis of the Israeli television series In Treatment. The series unfolds the therapy sessions of a 40-year-old single female attorney with her therapist. The main objective of the study was to identify the scripted tactics or narrative strategies that establish and maintain singlehood. The findings indicate that the therapeutic discourse plays a central role in the construction and interpretation of single women’s subjectivities, prompting a narrative that encourages the ‘discarding’ of singlehood as well as (...) therapeutic work slanted towards a more familial and maternally oriented subjectivity. This narrative unfolds through two dominant scripted tactics: the symbolic annihilation of singlehood and the construction of feminine identity hierarchies. Moreover, it is also prompted by the discursive alliance between the therapeutic discourse and the postfeminist discourse. Consequently, long-term singlehood is portrayed as an unnatural and pathological life script characterized by its lack and deficiency. Furthermore, as opposed to childless singlehood, single motherhood by choice emerges as a preferred and desirable life option. The category of single motherhood is endowed with new forms of legitimacy, reinforcing new-old patriarchal and postfeminist conceptions of women’s reproductive potential and what is considered to be women’s primary life purpose. (shrink)

The responses to this discovery, in the press and elsewhere, seem to focus on the act of passing judgment, a judgment that reopens with some urgency the question of the ethical implications of de Man’s work and, by extension, of the whole school of critical approach known as “deconstruction.”The discourse of moral judgment takes as its target three distinct domains of apparent ethical misconduct:1. the collaborationist political activities themselves;2. de Man’s apparent erasure of their memory—his radical “forgetting” of his early (...) past;3. the silence that de Man chose to keep about his past: the absence of public confession and public declaration of remorse.The question of ethics thus seems to be linked to the separate questions of the nature of political activities, of the nature of memory, and of the nature of silence. It is judged unethical, of course, to engage in acts that lent support to Germany’s wartime position; but it is also judged unethical to forget; and unethical, furthermore, to keep silent in relation to the war and to the Holocaust. The silence is interpreted as a deliberate concealment, a suppression of accountability that can only mean a denial of responsibility on de Man’s part. Shoshana Felman, the Thomas E. Donnelley Professor of French and Comparative Literature at Yale University, is the author of The Literary Speech Act: Don Juan with Austin, or Seduction in Two Languages , Writing and Madness: Literature/Philosophy/Psychoanalysis , and Psychoanalysis in Contemporary Culture: Jacques Lacan and the Adventure of Insight . She is also the editor of Literature and Psychoanalysis: The Question of Reading—Otherwise . She is currently working on a book entitled Testimony in History, Literature and Psychoanalysis. (shrink)

We force a property of cardinals first proved relatively consistent by Sargsyan, that of being supercompact but not equation image-supercompact, starting from a model of set theory which does not satisfy equation image and that contains supercompact cardinals.

Writing about loneliness has been a struggle in the midst of the pandemic. Characterized by loneliness, isolation, anxiety, and fear, the COVID-19 pandemic is an exceptionally challenging time. At various points while navigating this loneliness project amid a particularly lonely time, we lamented the seeming futility of it all. A main goal of developing a Feminist Loneliness Studies in this introduction is to understand the ways that systems of oppression – white supremacy, settler colonialism, anti-queer bias, misogyny, neoliberal capitalism, and (...) so on – create our lonely world. To date, there remains no comprehensive feminist analysis of the structural conditions that both produce and intensify experiences of loneliness. We aim to remedy this gap. That is, we seek to address what a Feminist Loneliness Studies can contribute to understanding the complexities of this complicated emotion. For example, what is the unique loneliness of the feminist killjoy who calls out, or calls in, existing forms of queerphobia, racism, and sexism? What does it mean to be a politicized person and how does that result in both alienation and isolation? What might the relationship be between white supremacy and loneliness? How is loneliness both individual and systemic, and what is the relationship between the two? What distinctive forms of loneliness are created by ableism, sanism, neoliberalism, capitalism, globalization, and the gig economy? Ought loneliness be avoided at all costs? What are the ethics of loneliness? In our introduction to this special issue, we unpack and theorize the potential perils and generative possibilities offered up by this profound emotion. Establishing a Feminist Loneliness Studies provides us with the space we need to begin addressing and comprehending loneliness. (shrink)

The article presents the conception of interreligious dialogue developed by Abraham Joshua Heschel in his legendary text No Religion Is an Island. Then, it illustrates the approach to this issue by the next generation of Jewish thinkers, Heschel’s disciples, Harold Kasimow and Byron Sherwin. Another interesting Heschel’s disciple is Alon Goshen-Gottstein who takes a step further in his explicating interfaith dialogue. The last part of the article analyses the understanding of Kasimow and Sherwin of the thought and deeds of Pope (...) John Paul II in the field of interreligious dialogue, and especially, in the attitude of the Catholic Church toward Jews. (shrink)

In this paper, I argue that macro-theorizing in the field of Caribbean sociology is going through a crisis of transition from the third to the fourth major period in its 100-year-old process of historical development. It is a transition from a period in which the houses of earlier Caribbean macro-theorizing in the social sciences, such as creole theory, cultural pluralism and dependency theory, were blown from the center and displaced by the simultaneous arrival of two re-colonizing intellectual hurricanes from the (...) temperate north: American neoliberalism and French poststructuralism. Battered by these two imperial storms, macro-theorizing in Caribbean sociology was caught in what the paper calls a neocolonial squeeze. After unleashing their destructive and seductive winds, Neo and Post, these two intellectual hurricanes, have been receding for some time. Their departing has been creating what the paper calls a post-neoliberal/post-poststructuralist opening. It then takes up the issue of what we should be doing in this opening to repair fallen intellectual houses and revive our tradition of macro-theorizing in Caribbean sociology. (shrink)