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1
Schweizer, Harold. On waiting. London: Routledge, 2008.
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Genard, Jean-Louis. Les dérèglements du droit: Entre attentes sociales et impuissance morale. [Paris]: Castells, 2000.
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O, Min. Pujaeja, ch'amsŏkcha, ch'och'ŏngja: Absentee, attendee, invitee. Sŏul T'ŭkpyŏlsi: Chagŏpsil Yuryŏng, 2020.
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Dauchy, Sarah. L’adolescent atteint de cancer et les siens: Quelle détresse, quelles difficultés, quels souhaits d’aide? Paris: Springer-Verlag Paris, 2010.
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5
Ethnographies of Waiting: Doubt, Hope and Uncertainty. Bloomsbury Academic, 2018.
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Bandak, Andreas. Ethnographies of Waiting: Doubt, Hope and Uncertainty. Bloomsbury Publishing Plc, 2018.
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Janeja, Manpreet K., and Andreas Bandak. Ethnographies of Waiting: Doubt, Hope and Uncertainty. Taylor & Francis Group, 2019.
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Bandak, Andreas. Ethnographies of Waiting: Doubt, Hope and Uncertainty. Bloomsbury Publishing Plc, 2018.
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9
Schweizer, Harol. On Waiting (Thinking in Action). Routledge, 2008.
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10
Beiser, Frederick C. Early Years, 1842–1865. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198828167.003.0002.
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This chapter is an account of Cohen’s early education, from his primary school until his doctorate at the University of Berlin in 1865. Cohen first intended to be a rabbi and attended the rabbinical seminary in Breslau. A controversy there surrounding the liberal views of the new head of the seminar, Zacharias Frankel, propelled Cohen to abandon his rabbinical career. He then attended the University of Breslau and the University of Berlin, where he was supervised by Adolf Trendelenburg. Cohen’s dissertation anticipates important doctrines of his later philosophy, especially his Platonic idealism.
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Zimmerman, Aaron Z. Belief. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198809517.001.0001.
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Have you ever called yourself a “pragmatist”? Have you ever wondered what that means? The author traces the origins of pragmatism to a theory of belief defended by the nineteenth-century Scottish philosopher Alexander Bain, and defends it in light of contemporary cognitive neuroscience, social psychology, and evolutionary biology. Pragmatists define our beliefs in terms of information poised to guide our more attentive, controlled actions. The author describes the consequences of this definition for the reader’s thinking on the relation between psychology and philosophy, the mind and brain, the nature of delusion, faith, pretence, racism, and more. He employs research on animal cognition to argue against the propositional attitude analysis of belief now popular among Anglo-American philosophers, offers pragmatic diagnoses of Capgras syndrome and various forms of racial cognition, and defends William James’s famous doctrine of the “will to believe.” We have some wiggle room to believe what we want. Indeed, the adoption of a theory of belief is an instance of this very phenomenon.
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Kriegel, Uriah. Introduction. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198791485.003.0001.
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This introductory chapter presents some metaphilosophical and historical reasons to take interest in Brentano. Historically, Brentano’s influence runs much deeper, at a subterranean level, than a cursory acquaintance with the prehistory of twentieth-century philosophy might suggest. Metaphilosophically, Brentano’s conception of philosophy itself – how and why it is to be done – merits attentive consideration. For Brentano combines a methodological commitment to the analytic rigor with the philosophical ambition of crafting a grand philosophical system in the classical sense, attempting to produce nothing less than a unified theory of the true, the good, and the beautiful.
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Perspectives in Role Ethics. Taylor & Francis Group, 2019.
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Swanton, Christine, and Tim Dare. Perspectives in Role Ethics: Virtues, Reasons, and Obligation. Taylor & Francis Group, 2019.
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Swanton, Christine, and Tim Dare. Perspectives in Role Ethics: Virtues, Reasons, and Obligation. Taylor & Francis Group, 2019.
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Swanton, Christine, and Tim Dare. Perspectives in Role Ethics: Virtues, Reasons, and Obligation. Taylor & Francis Group, 2019.
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Swanton, Christine, and Tim Dare. Perspectives in Role Ethics. Taylor & Francis Group, 2021.
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18
Connolly, Kevin. Perceptual Learning. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190662899.001.0001.
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Experts from wine tasters to radiologists to bird watchers have all undergone perceptual learning—that is, long-term changes in perception that result from practice or experience. Philosophers have been discussing such cases for centuries, from the fourteenth-century Indian philosopher Vedānta Deśika to the eighteenth-century Scottish philosopher Thomas Reid to a great many contemporary philosophers. This book uses recent evidence from psychology and neuroscience to show that perceptual learning is genuinely perceptual, rather than post-perceptual. It also offers a way for philosophers to distinguish between various different types of it, from changes in how one attends to the learned ability to differentiate two properties or to perceive two properties as unified. The book illustrates how this taxonomy can classify cases in the philosophical literature, and then it rethinks several domains in the philosophy of perception in terms of perceptual learning, including multisensory perception, color perception, and speech perception. As a whole, it offers a new philosophical theory of the function of perceptual learning. Perceptual learning embeds into our quick perceptual systems what would be a slower task were it to be done in a controlled, cognitive manner. A novice wine taster drinking a Cabernet Sauvignon may have to think about its features first and then infer the type of wine it is, while an expert identifies it immediately. Perceptual learning frees up cognitive resources for other tasks, such as thinking about the vineyard or the vintage of the wine. All in all, this book explores the nature, scope, and theoretical implications of perceptual learning.
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Oberdiek, John. Introduction. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199594054.003.0001.
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The Introduction situates the book’s aims among the aims of contemporary moral and legal philosophy, and traces the underappreciation of what might be called the morality of risking to features of moral and legal philosophy as traditionally practiced. Moral theory has traditionally been concerned with ideal theory, prescinding from the epistemic limitations that give rise to questions of risk. Legal theory, though more sensitive to our epistemic limitations, has nevertheless focused on the most practical issues that revolve around risk, paying little attention to those not already attended to by positive law. The Introduction previews the various issues that a normative framework of imposing risk must address and provides a chapter-by-chapter overview of the volume as a whole.
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Tan, Jason, and Gerard Postiglione, eds. Going to School in East Asia. Greenwood, 2007. http://dx.doi.org/10.5040/9798400658303.
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Education in east Asia varies widely, due to the cultural and political histories of each country. The communist governments of China, North Korea, and Vietnam mandate schooling differently from the limited democracy of Hong Kong and the parliamentary government of Japan. The history of the educational philosophies, systems, and curricula of seventeen East Asian countries are described here, with a timeline highlighting educational developments, and a special day in the life feature, a personal account of what it is like for a student to attend school in that country.
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Abraham, William J. Entering the Whirlwind. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198786504.003.0002.
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In the 1960s, Langdon Gilkey raised several philosophical issues regarding divine action in his paper “Cosmology, Ontology, and the Travail of Biblical Language.” This chapter engages Gilkey’s paper, and argues that philosophy can be applied to the initial efforts to deal with divine action in the debate which erupted in the wake of the Biblical Theology Movement that followed Gilkey’s paper. Enthusiastic advocates of divine action in the movement were attacked for failing to attend to the full range of divine action. This chapter indicates how and why efforts to develop a robust vision of divine action in the Biblical Theology Movement fell apart. The author focuses on the specific difficulties in the Biblical Theology Movement with respect to its claims about divine action, and positions this debate in a way that highlights the broad range of divine activity that anyone interested in divine action must attend to going forward.
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Glennan, Stuart. Mechanisms and Mechanical Philosophy. Edited by Paul Humphreys. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780199368815.013.39.
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The past twenty years have seen a resurgence of philosophical interest in mechanisms, an interest that has been driven both by concerns with the logical empiricist tradition and by the sense that a philosophy of science that attends to mechanisms will be more successful than traditional alternatives in illuminating the actual content and practice of science. In this chapter, the author surveys some of the topics discussed by the so-called new mechanists. These include the nature of mechanisms themselves, how mechanisms are discovered and represented via models, the debate over the norms of mechanistic explanation, and the relationship between mechanisms and causation.
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Lombrozo, Tania, Joshua Knobe, and Shaun Nichols, eds. Oxford Studies in Experimental Philosophy Volume 4. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192856890.001.0001.
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Like its predecessor, the fourth volume of Oxford Studies in Experimental Philosophy showcases the growing depth and breadth of the field. Epistemology and moral psychology have been important foci of past work in experimental philosophy, and the contributions in this volume attest to the ways in which empirical methods are being used to add nuance to previous claims, both theoretical and empirical. Alongside this progress on familiar topics, we see an expansion to new areas in mind and metaphysics, with studies exploring how people typically conceptualize different aspects of mind and different kinds of minds, including the extension of agentive modes of thinking well beyond the mental. The volume concludes where the field began: with explicit attention to philosophical methodology, and the ways in which empirical results can inform philosophical debates.
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Hall, Kim Q., and Ásta, eds. The Oxford Handbook of Feminist Philosophy. Oxford University Press, 2021. http://dx.doi.org/10.1093/oxfordhb/9780190628925.001.0001.
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This exciting new Handbook offers a comprehensive overview of the contemporary state of the field. The editors’ introduction and forty-five essays cover feminist critical engagements with philosophy and adjacent scholarly fields, as well as feminist approaches to current debates and crises across the world. Authors cover topics ranging from the ways in which feminist philosophy attends to other systems of oppression, and the gendered, racialized, and classed assumptions embedded in philosophical concepts, to feminist perspectives on prominent subfields of philosophy. The first section contains chapters that explore feminist philosophical engagement with mainstream and marginalized histories and traditions, while the second section parses feminist philosophy’s contributions to with numerous philosophical subfields, for example metaphysics and bioethics. A third section explores what feminist philosophy can illuminate about crucial moral and political issues of identity, gender, the body, autonomy, prisons, among numerous others. The Handbook concludes with the field’s engagement with other theories and movements, including trans studies, queer theory, critical race, theory, postcolonial theory, and decolonial theory. The volume provides a rigorous but accessible resource for students and scholars who are interested in feminist philosophy, and how feminist philosophers situate their work in relation to the philosophical mainstream and other disciplines. Above all it aims to showcase the rich diversity of subject matter, approach, and method among feminist philosophers.
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Ofori-Attah, Kwabena D. Going to School in the Middle East and North Africa. Greenwood Publishing Group, Inc., 2008. http://dx.doi.org/10.5040/9798400658358.
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The Middle East and North Africa are constantly in the news due to political turmoil, and it is difficult for students in those countries to attend school and live the life of a child or teenager. What is it really like? This volume traces the history of education in countries of the Middle East and North African region, identifying the types of education available for different genders and social classes, and how race, ethnicity and gender affect education for those students. Primary, Secondary, and Post-Secondary educational opportunities are examined, along with curriculum, and teaching menthods. Major reforms and philosophies are also presented. Countries included are: Algeria, Morocco, Tunisia, Egypt, Libya, Saudia Arabia, Iran, Iraq, Israel, Jordan, Syria, Lebanon.
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Bhushan, Nalini, and Jay L. Garfield. Minds Without Fear. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190457594.001.0001.
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This is an intellectual and cultural history of India during the period of British occupation. It demonstrates that this was a period of renaissance in India in which philosophy—both in the public sphere and in the Indian universities—played a central role in the emergence of a distinctively Indian modernity. This is also a history of Indian philosophy. It demonstrates how the development of a secular philosophical voice facilitated the construction of modern Indian society and the consolidation of the nationalist movement. We explore the complex role of the English language in philosophical and nationalist discourse, demonstrating both the anxieties that surrounded English, and the processes that normalized it as an Indian vernacular and academic language. We attend both to Hindu and Muslim philosophers, to public and academic intellectuals, to artists and art critics, and to national identity and nation-builidng. We also explore the complex interactions between Indian and European thought during this period, including the role of missionary teachers and study at foreign universities in the evolution of Indian philosophy. We show that this pattern of interaction, although often disparaged as “inauthentic” is continuous with the cosmopolitanism that has always characterized the intellectual life of India, and that the philosophy articulated during this period is a worthy continuation of the Indian philosophical tradition.
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Graff Zivin, Erin. Anarchaeologies. Fordham University Press, 2020. http://dx.doi.org/10.5422/fordham/9780823286829.001.0001.
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How do we read after the so-called death of literature? If we are to attend to the proclamations that the representational apparatuses of literature and politics are dead, what aesthetic, ethical, and political possibilities remain for us today? This book brings together works of continental philosophy and critical theory (Emmanuel Levinas, Paul de Man, Jacques Derrida, Jacques Rancière) and works of art from Argentina (J. L. Borges, Juán José Saer, Ricardo Piglia, César Aira, Albertina Carri, the Internacional Errorista) in order to practice what Graff Zivin calls anarchaeological reading: reading for the blind spots, errors, points of opacity or untranslatability in works of philosophy and art. Rather than “applying” concepts from the former in order to understand or elucidate the latter, the book aim to expose works of philosophy, literary theory, narrative, poetry, film, and performance art/activism to one another. The work of aesthetic or political expression, then, does not appear as an object of study in the conventional sense, but rather as a possible source of philosophical and political thought itself. Ethical and political concepts such as identification and recognition, decision and event, sovereignty and will, are read as constitutively impossible, erroneous, through these acts of interdisciplinary and interdiscursive exposure.
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Carroll, Noël. Humour. Edited by Jerrold Levinson. Oxford University Press, 2009. http://dx.doi.org/10.1093/oxfordhb/9780199279456.003.0019.
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Humour is a pervasive feature of human life. It's found everywhere — at work and at play, in private and public affairs. Sometimes we make it ourselves; often we pay others to create it for us, including playwrights, novelists, filmmakers, stand-up comics, clowns, and so on. According to some, like Rabelais, humour is alleged to be distinctively human, a property of our species and no other. But even if that is not the case, humour seems to be a nearly universal component of human societies. Thus, it should come as no surprise that it has been a perennial topic for philosophy — especially for philosophers ambitious enough to attempt to comment on every facet of human life. Plato believed that the laughter that attends humour is directed at vice, particularly at the vice of self-unawareness.
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Carrier, Martin. Social Organization of Science. Edited by Paul Humphreys. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780199368815.013.43.
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The social organization of science as a topic of philosophy of science mostly concerns the question of which kinds of social organization are most beneficial to the epistemic aspirations of science. Section 1 addresses the interaction among scientists for improving epistemic qualities of knowledge claims in contrast to the mere accumulation of contributions from several scientists. Section 2 deals with the principles that are supposed to organize this interaction among scientists such that well-tested and well-confirmed knowledge is produced. Section 3 outlines what is supposed to glue scientific communities together and how society at large is assumed to affect the social organization of these communities. Section 4 attends to social epistemology (i.e., to attempts to explore the influence of social roles and characteristics on the system of scientific knowledge and confirmation practices).
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Baz, Avner. Acquiring “Knowledge”—An Alternative Model. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198801887.003.0007.
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The chapter argues that empirical studies of first-language acquisition lend support to the Wittgensteinian-Merleau-Pontian conception of language as against the prevailing conception that underwrites the method of cases in either its armchair or experimental version. It offers a non-representationalist model, inspired by the work of Michael Tomasello, for the acquisition of “knowledge,” with the aim of showing that we could fully account for the acquisition of this and other philosophically troublesome words without positing independently existing “items” to which these words refer. The chapter also aims at bringing out and underscoring the striking fact that, whereas many in contemporary analytic philosophy regard and present themselves as open and attentive to empirical science, they have often relied on a conception of language that has been supported by no empirical evidence.
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Eighteen Upbuilding Discourses: Kierkegaard's Writings, Vol. 5. Princeton University Press, 1992.
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Aljunied, Khairudin. Hamka and Islam. Cornell University Press, 2018. http://dx.doi.org/10.7591/cornell/9781501724565.001.0001.
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This book analyzes the ideas of a prominent twentieth century reformer, Haji Abdullah Malik Abdul Karim Amrullah, more commonly known as Hamka. It employs the term “cosmopolitan reform” to describe Hamka’s attempts at harmonizing the many streams of Islamic and Western thought and his diagnoses as well as solutions to the various challenges facing Muslims in the Malay world. Among the major themes explored in this book are questions concerning reason and revelation, moderation and extremism, social justice, the state of women in society, Sufism in the modern age as well as the importance of history in reforming the minds of modern Muslims. This book shows that Hamka demonstrated intellectual openness and inclusiveness towards a whole range of thoughts and philosophies to develop his own imaginary and vocabulary of reform. This attests to his cosmopolitan outlook and his unique ability to function as a conduit for varying Islamic and secular groups that were opposing one another in his lifetime.
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Sierra, Justo. Discourse at the Inauguration of the National University (September 22, 1910). Translated by Robert Eli Sanchez. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190601294.003.0002.
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This chapter translates an address by Justo Sierra, in which he suggests that many of Mexico’s problems are problems with national education: “The University, then, will have sufficient power to coordinate the guiding principles of national character.” Like Antonio Caso, he believes that “[t]o cultivate wills in order to harvest egoists would be the bankruptcy of pedagogy.” For Sierra, one’s education should be grounded in or be attentive to national circumstances: “No, the University is not a person destined never to turn its eyes away from the telescope or microscope even if the nation is falling apart around it.” And he suggests that the production of knowledge should be affirmative and original. Finally, despite his earlier sympathy with positivism, which dismisses speculative metaphysics as a source of knowledge, Sierra suggests that the success of national education requires reintroducing philosophy or metaphysics.
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Ward, Keith. Religious Understanding in a Contemporary Global Context. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198796732.003.0011.
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Human evaluations in religion, as in the arts, history, morality, politics, and philosophy, differ widely, in part because of different personal experiences, social histories, and forms of education. This suggests that seeking understanding is difficult and gradual, in religion as well as in other areas, and a full grasp of truth probably remains a future goal. In religion, three main factors—the rise of science, of critical historical research, and of a greater understanding of diverse religions—suggest the adoption of a more global perspective. One may be committed to a specific religious tradition, yet accept that no religion has a final, inerrant, or complete grasp of truth. An expansive global religious understanding might see the grounding of religion in apprehensions of transcendent meaning and value, and be attentive to the variety of such apprehensions in the religions of the world.
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Chacón, Gloria Elizabeth. Indigenous Cosmolectics. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469636795.001.0001.
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Latin America's Indigenous writers have long labored under the limits of colonialism, but in the late twentieth and twenty-first centuries, they have constructed a literary corpus that moves them beyond those parameters. Gloria E. Chacón considers the growing number of contemporary Indigenous writers who turn to Maya and Zapotec languages alongside Spanish translations of their work to challenge the tyranny of monolingualism and cultural homogeneity. Chacón argues that these Maya and Zapotec authors reconstruct an Indigenous literary tradition rooted in an Indigenous cosmolectics, a philosophy originally grounded in pre-Columbian sacred conceptions of the cosmos, time, and place, and now expressed in creative writings. More specifically, she attends to Maya and Zapotec literary and cultural forms by theorizing kab'awil as an Indigenous philosophy. Tackling the political and literary implications of this work, Chacón argues that Indigenous writers' use of familiar genres alongside Indigenous language, use of oral traditions, and new representations of selfhood and nation all create space for expressions of cultural and political autonomy. Chacón recognizes that Indigenous writers draw from universal literary strategies but nevertheless argues that this literature is a vital center for reflecting on Indigenous ways of knowing and is a key artistic expression of decolonization.
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Davies, Brian, and Turner Nevitt, eds. Thomas Aquinas's Quodlibetal Questions. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190069520.001.0001.
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Thomas Aquinas was one of the most significant Christian thinkers of the middle ages and ranks among the greatest philosophers and theologians of all time. In the mid-thirteenth century, as a teacher at the University of Paris, Aquinas presided over public university-wide debates on questions that could be put forward by anyone about anything. The Quodlibetal Questions are Aquinas’s edited records of these debates. Unlike his other disputed questions, which are limited to a few specific topics such as evil or divine power, Aquinas’s Quodlibetal Questions contain his treatment of hundreds of questions on a wide range of topics—from ethics, metaphysics, philosophy of mind, and philosophy of religion to dogmatic theology, sacramental theology, moral theology, eschatology, and much more. And, unlike his other disputed questions, none of the questions treated in his Quodlibetal Questions were of Aquinas’s own choosing—they were all posed for him to answer by those who attended the public debates. As such, this volume provides a window onto the concerns of students, teachers, and other interested parties in and around the university at that time. For the same reason it contains some of Aquinas’s fullest, and in certain cases his only, treatments of philosophical and theological questions that have maintained their interest throughout the centuries.
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Ram-Prasad, Chakravarthi. Human Being, Bodily Being. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198823629.001.0001.
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This book seeks to make a contribution to contemporary phenomenological theories of body and subjectivity by studying various classical Indian texts that deal with bodily subjectivity (or the ‘bodiliness’ of being human) in ways that engage with the same concerns as contemporary Western philosophy but have different conceptual starting points. Through studies of four texts from different genres, I argue for a ‘phenomenological ecology’ of bodily subjectivity. An ecology is a continuous and dynamic system of interrelationships between elements, in which the salience accorded to some type of relationship clarifies how the elements it relates are to be identified. The paradigm of ecological phenomenology obviates the need to choose between apparently incompatible perspectives of the human. The delineation of body is arrived at by working back phenomenologically from the entire world of experience, with the acknowledgement that the point of arrival—a conception of what counts as body—is dependent upon the exact motivation for attending to experience, the areas of experience attended to, the genre in which the exploration of experience is expressed, and the expressive tools available to the phenomenologist. As a methodology, it is a pluralistic yet integrated approach to the way experience is attended to and studied, that permits apparently inconsistent intuitions about bodiliness to be explored in novel ways. Rather than seeing particular framings of our experience as in tension with each other, we should see each such framing as playing its own role according to the local descriptive and analytic concern of that text.
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Doran, Connemara. Poincaré’s Mathematical Creations in Search of the ‘True Relations of Things’. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198797258.003.0004.
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How did the vast corpus of mathematical innovation of Henri Poincaré (1854–1912) engage the rationale, and impact the fate, of the notion of the ether in physics? Poincaré sought the ‘true relations’ that adhere in the phenomena—relations that persist irrespective of the choice of a metric geometry and a change in physical theory. This chapter traces how Poincaré embedded utterly new geometries and topological intuitions at the heart of pure mathematics, mathematical physics and philosophy. It demonstrates that Poincaré had no ownership of the physicists’ ether concept and that he viewed the ether as neither necessary nor necessarily a hindrance for further advance. Poincaré attended to the profound and subtle needs regarding space and time within physics by creating profound and subtle mathematics to capture the ‘true relations’, of spacetime. Poincaré thereby rendered the physicists’ ether superfluous while also creating mathematical structures for gravitational and quantum phenomena.
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Ebrey, David, and Richard Kraut, eds. The Cambridge Companion to Plato. 2nd ed. Cambridge University Press, 2022. http://dx.doi.org/10.1017/9781108557795.
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The first edition of the Cambridge Companion to Plato (1992), edited by Richard Kraut, shaped scholarly research and guided new students for thirty years. This new edition introduces students to fresh approaches to Platonic dialogues while advancing the next generation of research. Of its seventeen chapters, nine are entirely new, written by a new generation of scholars. Six others have been thoroughly revised and updated by their original authors. The volume covers the full range of Plato's interests, including ethics, political philosophy, epistemology, metaphysics, aesthetics, religion, mathematics, and psychology. Plato's dialogues are approached as unified works and considered within their intellectual context, and the revised introduction suggests a way of reading the dialogues that attends to the differences between them while also tracing their interrelations. The result is a rich and wide-ranging volume which will be valuable for all students and scholars of Plato.
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Povinelli, Elizabeth A. Between Gaia and Ground. Duke University Press, 2021. http://dx.doi.org/10.1215/9781478021872.
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In Between Gaia and Ground Elizabeth A. Povinelli theorizes the climatic, environmental, viral, and social catastrophe present as an ancestral catastrophe through which that Indigenous and colonized peoples have been suffering for centuries. In this way, the violence and philosophies the West relies on now threaten the West itself. Engaging with the work of Glissant, Deleuze and Guattari, Césaire, and Arendt, Povinelli highlights four axioms of existence—the entanglement of existence, the unequal distribution of power, the collapse of the event as essential to political thought, and the legacies of racial and colonial histories. She traces these axioms' inspiration in anticolonial struggles against the dispossession and extraction that have ruined the lived conditions for many on the planet. By examining the dynamic and unfolding forms of late liberal violence, Povinelli attends to a vital set of questions about changing environmental conditions, the legacies of violence, and the limits of inherited Western social theory. Between Gaia and Ground also includes a glossary of the keywords and concepts that Povinelli has developed throughout her work.
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Eighteen Upbuilding Discourses: Kierkegaard's Writings, Vol.5. Princeton Univ Pr, 1990.
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42
Papish, Laura. The Self of Self-Love. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190692100.003.0002.
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This chapter offers an account of the incentive of self-love in Kant’s practical philosophy. Kant has come under intense criticism for claiming that all action contrary to the moral law is driven by a commitment to hedonistic pleasure or what Kant calls “self-love.” The worry is that in arguing that all evil arises from self-love or a concern for one’s own happiness or pleasure, Kant commits himself to a crude, simplistic, and implausible account of human behavior and motivation. Here, it is argued that we can develop a more sophisticated version of Kant’s nonmoral psychology, one markedly different from Andrews Reath’s influential attempt to rehabilitate Kant on this score. Whereas Reath strips out much of the hedonism that seems to run throughout Kant’s account of nonmoral motivation, it is proposed that Kant’s readers attend to the role and demands of the self that seeks pleasures or that self-loves in Kantianism.
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McDonald, Nicola. The Wonder of Middle English Romance. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198795148.003.0002.
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Marvels and the marvellous are synonymous with medieval romance. Yet scholars often express disappointment at the wonders they find in Middle English romance. This chapter asks a simple question: how does Middle English romance understand wonder? and how, in turn, does our understanding of wonder in Middle English romance help us better comprehend the genre and what it can achieve? The chapter is made up of two parts. The first seeks to articulate a theory of wonder specific to English romance. Its focus is lexical, attentive to what the sources themselves identify as a wonder or as productive of wonderment; and its remit is wide, drawing evidence from across the whole genre. The second turns to a single romance, Octovian Imperator, in order to demonstrate how wonder puts into question the very certainties that Octovian and romances like it are conventionally understood to instantiate. Wonder has been credited as the beginning of philosophy, not something we normally associate with Middle English romance. This chapter argues, however, that what the particularity of wonder in the English romances highlights is the genre’s fundamentally interrogative mode.
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Weinstein, David. Nineteenth- and Twentieth-Century Liberalism. Edited by George Klosko. Oxford University Press, 2011. http://dx.doi.org/10.1093/oxfordhb/9780199238804.003.0024.
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Anglo-American political theory, especially contemporary analytical liberalism, has become too self-referential and consequently insufficiently attentive to its own variegated past. Some analytical liberals fret about whether the good or the right should have priority, while others agonize about whether liberalism is compatible with value pluralism and with multiculturalism. Too many contemporary analytical liberals see liberalism as beginning with Thomas Hobbes and John Locke, as next reformulated classically by John Stuart Mill, and then as receding into the wilderness of mere history of political thought thanks to the linguistic turn and the vogue of emotivism before being resurrected so magnificently by John Rawls. The Rawlsian liberal tradition severely marginalizes new liberals and idealists such as T. H. Green, Bernard Bosanquet, L. T. Hobhouse, D. G. Ritchie, and J. A. Hobson. New liberals and idealists alike wrote highly original political philosophy, parts of which contemporary liberals have repeated inadvertently with false novelty. In Rawls's view, classical utilitarianism improved intuitionism by systematizing it but by sacrificing its liberal credentials.
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Garner, Robert, and Yewande Okuleye. The Oxford Group and the Emergence of Animal Rights. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197508497.001.0001.
Full textAbstract:
This book is an account of the life and times of a loose friendship group (later christened the Oxford Group) of ten people, primarily postgraduate philosophy students, who attended the University of Oxford for a short period of time from the late 1960s. The Oxford Group, which included—most notably—Peter Singer and Richard Ryder, set about thinking about, talking about, and promoting the idea of animal rights and vegetarianism. The group therefore played a role, largely undocumented and unacknowledged, in the emergence of the animal rights movement and the discipline of animal ethics. Most notably, the group produced an edited collection of articles published as Animals, Men and Morals in 1971 that was instrumental in one of their number—Peter Singer—writing Animal Liberation in 1975, a book that has had an extraordinary influence in the intervening years. The book serves as a case study of how the emergence of important work and the development of new ideas can be explained, and, in particular, how far the intellectual development of individuals is influenced by their participation in a creative community.
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Lagerkvist, Amanda. Existential Media. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780190925567.001.0001.
Full textAbstract:
This book offers a reappreciation and revisiting of existential philosophy—and in particular of Karl Jaspers’s philosophy—for media theory in order to remedy the existential deficit in the field. The book thereby also offers an introduction to the young field of existential media studies. Jaspers’s concept of the limit situation is chosen as a privileged reality which allows for bringing limits, in all their shapes and forms, onto the radar when interrogating digital existence. Despite their all-pervasiveness the book argues that media speak to and about limits and limitations in a variety of ways. The book furthermore argues that the present age of deep technocultural saturation—and of escalating multifaceted and interrelated global crises—is a digital limit situation, in which there are both existential and politico-ethical stakes of media. To enter into these terrains, the book places the margin of mourners and the meek—the coexisters—at the center of media studies. The book provides an alternative mapping for approaching digital cultures in contexts of both the mundane and the extraordinary, and on scales traversing the individual and the global. Empirically Existental Media attends to mourning, commemorating, and speaking to the dead online as well as to the digital afterlife. It interrogates four cases that center on the voices from the field of online bereavement, and provides an arc of media instantiations of the digital limit situation: chapter 5: Metric Media; chapter 6: Caring Media, chapter 7: Transcendent Media and chapter 8: Anticipatory media.
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Panchuk, Michelle, and Michael Rea, eds. Voices from the Edge. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198848844.001.0001.
Full textAbstract:
Over the past several decades, scholars working in biblical, theological, and religious studies have increasingly attended to the substantive ways that our experiences and understanding of God and God’s relation to the world are structured by our experiences and concepts of race, gender, disability, and sexuality. These personal and social identities and their intersections serve as a hermeneutical lens for our interpretations of God, self, the other, and our religious texts and traditions. However, they have not received nearly the same level of attention from analytic theologians and philosophers of religion, and so a wide range of important issues remain ripe for analytic treatment. The papers in this volume address the various ways in which the aforementioned social identities intersect with, shape, and might be shaped by the questions with which analytic theology and philosophy of religion have typically been concerned, as well as what new questions they suggest to the discipline. We focus on three central areas of analytic theology: methodological principles, the intersection of social identities with religious epistemology, and the connections among eschatology, ante-mortem suffering, and ante-mortem social perceptions of bodies.
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Brinkema, Eugenie. Life-Destroying Diagrams. Duke University Press, 2021. http://dx.doi.org/10.1215/9781478021650.
Full textAbstract:
In Life-Destroying Diagrams, Eugenie Brinkema brings the insights of her radical formalism to bear on supremely risky terrain: the ethical extremes of horror and love. Through close readings of works of film, literature, and philosophy, she explores how diagrams, grids, charts, lists, abecedaria, toroids, tempos, patterns, colors, negative space, lengths, increments, and thresholds attest to formal logics of torture and cruelty, violence and finitude, friendship and eros, debt and care. Beginning with a wholesale rethinking of the affect of horror, orienting it away from entrenched models of feeling toward impersonal schemes and structures, Brinkema moves outward to consider the relation between objects and affects, humiliation and metaphysics, genre and the general, bodily destruction and aesthetic generation, geometry and scenography, hatred and value, love and measurement, and, ultimately, the tensions, hazards, and speculative promise of formalism itself. Replete with etymological meditations, performative typography, and lyrical digressions, Life-Destroying Diagrams is at once a model of reading without guarantee and a series of generative experiments in the writing of aesthetic theory.
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Turcq, Pascasius Justus. On Gambling. Edited by William M. Barton. LYSA Publisher, 2022. http://dx.doi.org/10.54179/2201.
Full textAbstract:
Pascasius Justus Turcq was born in the Flemish town of Eeklo. As a young man, he travelled through Spain before devoting himself to the study of philosophy and medicine in Italy. On gaining his doctorate, he returned north and settled in Bergen-op-Zoom, where he worked as a physician and eventually became the city’s mayor. He attended to William the Silent as one of the physicians who worked to save the Prince’s life after the assassination attempt of 1582. Alongside tales of gambling princes and perceptive accounts of the mental suffering experienced by problem gamblers, Pascasius’ De alea is remarkable for its singular insights into 16th-century medical science. Basing himself on the authority of the ancient, late-antique and mediaeval traditions, Pascasius first fuses discrete theoretical systems into an innovative framework, allowing him to propose a novel description of compulsive gambling as a psychological disorder. Secondly, Pascasius articulates a series of pioneering cures. He describes this therapy in cognitive terms reminiscent of approaches to non-substance addiction in use today. On Gambling was routinely referenced in scholarship on gambling into the 18th century before disappearing almost entirely from view. Newly available here, with a critical Latin text and English translation, On Gambling epitomises the creative potential of 16th-century medical humanism.
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El Shakry, Hoda. The Literary Qur'an. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823286362.001.0001.
Full textAbstract:
The Literary Qurʾan: Narrative Ethics in the Maghreb mobilizes the Qurʾan’s formal, narrative, and rhetorical qualities, alongside its attendant embodied practices and hermeneutical strategies, to theorize Maghrebi literature. Challenging the canonization of secular modes of reading that occlude religious epistemes, practices, and intertexts, it attends to literature as a site in which the process of entextualization obscures ethical imperatives. To that end, the book engages the classical Arab-Islamic tradition of adab—a concept demarcating the genre of belles lettres, as well as the moral dimensions of personal and social conduct. Reading Islam through its intersecting ethical and epistemological dimensions, it argues that the critical pursuit of knowledge is inseparable from the spiritual cultivation of the self. Foregrounding questions of form and praxis, The Literary Qurʾan stages a series of pairings that invite paratactic readings across texts, languages, and literary canons. Reflecting both critical methodology and argument, it places twentieth-century novels by canonical Francophone writers (Abdelwahab Meddeb, Assia Djebar, Driss Chraïbi) into conversation with lesser-known Arabophone ones (Maḥmūd al-Masʿadī, al-Ṭāhir Waṭṭār, Muḥammad Barrāda). Blending literary and theological methodologies, conceptual vocabularies, and reading practices, the study builds upon an interdisciplinary body of scholarship across literary theory, Islamic and Qurʾanic studies, philosophy, anthropology, and history.