Though this chapter is co-authored, I was responsible for eight of its nine sections. Rather than foreshadowing the chapters to come in this edited volume, I have attempted to synthesize and supplement them in order to present an initial picture of the significance of Stoicism for German philosophy roughly since the late 19th century. With the exception of Friedrich Nietzsche, this vast field of Stoic reception has received almost no attention before. Particularly noteworthy elements in this chapter include sections on (...) the relationship between German specialist scholarship since the 1850s and German philosophy and a long section on Karl Löwith. (shrink)

Stoicism has had a diverse reception in German philosophy. This is the first interpretive study of shared themes and dialogues between late nineteenth-century and twentieth-century experts on classical antiquity and philosophers. Assessing how modern philosophers have incorporated ancient resources with the context of German philosophy, chapters in this volume are devoted to philosophical giants such as Friedrich Nietzsche, Wilhelm Dilthey, Walter Benjamin, Martin Heidegger, Hannah Arendt, Hans Jonas, Hans Blumenberg, and Peter Sloterdijk. Among the ancient Stoics, the focus is on (...) Seneca, Epictetus, and doxography, but reference will also be made to texts that have so far been neglected by non-specialists. Often references to Stoic texts are playful, making it hard for non-specialists to reconstruct their understanding of the sources; by illuminating and enhancing the philosophical significance of these receptions, this book argues that they can change our understanding of Greek and Roman Stoic doctrines and authors, twentieth-century continental philosophy, and the themes which coordinate their ongoing dialogues. Some of these themes are surprising for Stoicism, such as the poetics of tragic drama and the anthropological foundations of hermeneutics. Others are already central to Stoic reception, such as the constitution of the subject in relation to various ethical, ecological, and metaphysical powers and processes; among these are contemplation and knowledge; identity and plurality; temporality, facticity, and fate; and personal, social, and planetary forms of self-cultivation and self-appropriation. Addressing the need for a synoptic vision of related continental readings of Stoicism, this book brings ancient texts into new dialogues with up-to-date scholarship, facilitating increased understanding, critical evaluation, and creative innovation within the continental response to Stoicism. (shrink)

The initial motivating question for this thesis is what the standard of rigour in modern mathematics amounts to: what makes a proof rigorous, or fail to be rigorous? How is this judged? A new account of rigour is put forward, aiming to go some way to answering these questions. Some benefits of the norm of rigour on this account are discussed. The account is contrasted with other remarks that have been made about mathematical proof and its workings, and is tested (...) and illustrated by considering a case study discussed in the literature. On the view put forward here one can obtain a manner of informal, rigorous mathematics founded on any of a variety of proof systems. The latter part of the thesis is concerned with the question of how we should decide which of these competing proof systems we should base our mathematics on: i.e., the question of which proof system we should take as a foundation for our mathematics. A novel answer to this question is proposed, in which the key property we should require of a proof system is that for as many different kinds of structures as possible, when the proof system allows a generalization about that kind of structure to be proved, the generalization actually holds of all real examples of that kind of structure which exist. This is the requirement of soundness of the proof system. It is argued that the best way to establish the soundness of a proof system may be by giving an interpretation of its axioms on which they are established as true. As preparation for this discussion, the thesis first investigates the logical and conceptual basis of various arithmetic concepts, with the results obtained used in the final discussion of soundness. (shrink)

This paper explores how differently heterodox and mainstream economists think about teaching. It draws on data from interviews with sixteen leading heterodox economists, which we analyse according to the principles of thematic analysis. We find considerable variety in heterodoxy. Further, we find evidence that suggests at least some heterodox economists share some elements with mainstream counterparts: on pedagogical practice, the role of their teachers, and scant explicit knowledge of educational philosophy. However, we discover different heterodox educational goals when compared to (...) mainstream peers, mainly clustered around a concern for more radical open-mindedness and free-thinking. Also, some of our respondents showed a commitment to pluralism and critical approach to reality in teaching. Our interviews suggest that heterodox pedagogy is a reaction against and struggle within a uniquely hierarchical and monist discipline, pointing to the sociology and ideology of the economics profession as a shaping factor. We conclude that these characteristics make heterodox pedagogy better suited to foster understanding of complex real-world economic crises associated with global warming, pandemics, and financial meltdown. (shrink)

This article offers a critique of a major recent initiative in economics teaching: the CORE project. CORE emerged in the wake of the global financial crisis, which was also something of a crisis for economics. The article deploys four evaluative criteria to pose four questions of CORE that address the demands of the student movement. CORE claims to be innovative and responsive to criticism. However, the article concludes that its reforms are relatively minor and superficial. CORE, like curricula that preceded (...) the global financial crisis, still exhibits limited pluralism, ignores power and politics, and ignores key educational goals. Despite its opportunity to do so, CORE has not opened up space within economics for the teaching of political economy. (shrink)

This article considers the curriculum framework governing economics teaching in Brazilian higher education. We assess economics teaching according to three criteria: its pluralism or monism regarding economic theory and method; its treatment of economics’ wider socio-political dimensions; and its educational philosophical approach and goals. Against these criteria we conclude that Brazilian economics has been pluralist and open, particularly in comparison to other international governance frameworks. However, we argue that Brazil’s prevailing TAMA–There Are Many Alternatives–framework is threatened by strong disciplinary, institutional (...) and wider political pressures with both domestic and global roots. These forces may force Brazilian economics teaching to be less open, becoming more like the existing hegemonic approaches, such as those operating in Anglo/US systems. These changes partly reflect the neo-liberalization of higher education. (shrink)

This article develops the concept of wrongful depathologization, in which a psychiatric disorder is simultaneously stigmatized and trivialized. We use OCD as a case study to argue that cumulatively these two effects generate a profound epistemic injustice to OCD sufferers, and possibly to those with other mental disorders. We show that even seemingly positive stereotypes attached to mental disorders give rise to both testimonial injustice and wilful hermeneutical ignorance. We thus expose an insidious form of epistemic harm that has been (...) overlooked in the literature. (shrink)

This article argues that while uneven and combined development scholars have made great contributions to theorising the causal implications of societal multiplicity, the overtly normative contributions of U&CD scholarship remain thin. To address this gap, I propose a synthesis between U&CD and Enrique Dussel’s normatively oriented liberation philosophy. To enable this, U&CD must be stripped of its more causally oriented concepts, like the ‘whip of external necessity', which constrains the scope of normative analysis by confining it to sovereign states. Incorporating (...) Dussel’s liberation philosophy and its concept of exteriority into U&CD’s social ontology enables seeing beyond the states-system and allows for the inclusion of stateless peoples as entities and agents of global politics. This is demonstrated by applying the combined conceptual framework to the Chiapas Zapatista movement’s relation to the Mexican state. (shrink)

This chapter examines extended epistemologies and extended epistemology within participatory inquiry. It positions the notion of extended epistemology alongside contemporary epistemological debates—predominantly originating in the Global South—on epistemicide, colonisation of knowledge, and knowledge democracy. The chapter highlights the substantial contributions of Heron and Reason’s extended epistemology to participatory research, including inspiring methodological innovations, revitalising quality criteria, and establishing legitimacy for more expansive approaches to knowledge-production. Simultaneously, I argue for greater engagement with other distinctive epistemologies and intersecting subaltern perspectives which inform (...) participatory research across the world. These, I propose, support us in both re-personalising and re-politicising the epistemological questions, tensions, and possibilities underpinning our work. This means us decolonising and creating space for epistemological diversity and pluriversality within our own identities, heritages, and practices. Simultaneously, it requires ongoing attempts to dismantle cultural, ideological, and epistemic violence and hegemony. The concluding sections highlight some notable examples of cutting-edge experiments in pluriversality and decolonisation. These and other exemplars of epistemic decolonial turns support us in more fully entangling the personal and the political in participatory inquiry, towards ever more pluralistic, extended epistemologies. (shrink)

Quantum Counterfactual Communication is the recently-proposed idea of using quantum physics to send messages between two parties, without any matter/energy transfer associated with the bits sent. While this has excited massive interest, both for potential ‘unhackable’ communication, and insight into the foundations of quantum mechanics, it has been asked whether this process is essentially quantum, or could be performed classically. We examine counterfactual communication, both classical and quantum, and show that the protocols proposed so far for sending signals that don’t (...) involve matter/energy transfer associated with the bits sent must be quantum, insofar as they require wave-particle duality. (shrink)

Complexity is heterogenous, involving nonlinearity, self-organisation, diversity, adaptive behaviour, among other things. It is therefore obviously worth asking whether purported measures of complexity measure aggregate phenomena, or individual aspects of complexity and if so which. This paper uses a recently developed rigorous framework for understanding complexity to answer this question about measurement. The approach is two-fold: find measures of individual aspects of complexity on the one hand, and explain measures of complexity on the other. We illustrate the conceptual framework of (...) complexity science and how it links the foundations to the practised science with examples from different scientific fields and of various aspects of complexity. Furthermore, we analyse a selection of purported measures of complexity that have found wide application and explain why and how they measure aspects of complexity. This work gives the reader a tool to take any existing measure of complexity and analyse it, and to take any feature of complexity and find the right measure for it. (shrink)

Scientism is usually thought of as sinful, but it can be redeemed for our salvation. Scientism should not be dogmatic, nor should it ignore the actual limitations to current science. Other modes of inquiry deserve epistemic respect, and scientists should not be deferred to about matters beyond their expertise. However, limits should not be placed on what science can study and we cannot say in advance what the limits of future science will be. Where science conflicts with common sense, religion, (...) and tradition, it should be regarded as authoritative for the purposes of education and public policy as well as objective inquiry; and scientific knowledge is even relevant to moral and political deliberation. This is the core of scientism. This chapter elaborates a way of thinking of scientism as a stance characterized in terms of positive and negative components and argues for a humane form of scientism. (shrink)

Realism about computation is the view that whether or not a particular physical system is performing a particular computation is at least sometimes a mindindependent feature of reality. The caveat ’at least sometimes’ is necessary here because a realist about computation need not believe that all instances of computation should be realistically construed. The computational theory of mind presupposes realism about computation. If whether or not the human nervous system implements particular computations is not a natural fact about the world (...) that is independent of whether we represent it as doing so, then the computational theory of mind fails to naturalise the mind. Realism about computation is also presupposed by attempts to use computational principles such as Landauer’s Principle to dispel Maxwell’s Demon. Realism about computation has been challenged by Hilary Putnam and John Searle among others. Various arguments have been put forward purporting to show that any physical system of sufficient complexity trivially implements all computations. Ladyman et al. offer a precisification and general proof Landauer’s Principle. In order to do this they present an analysis of what it is for a physical process to implement a logical transformation. In this paper, their analysis is explained and its implications for realism about computation and the use of Landauer’s Principle in foundational debates is assessed. (shrink)

Review of Steven French, Décio Krause: 'Identity in Physics: A Historical, Philosophical and Formal Analysis', Oxford: Oxford University Press, 2006.

When we are concerned with the logical form of a computation and its formal properties, then it can be theoretically described in terms of mathematical and logical functions and relations between abstract entities. However, actual computation is realised by some physical process, and the latter is of course subject to physical laws and the laws of thermodynamics in particular. An issue that has been the subject of much controversy is that of whether or not there are any systematic connections between (...) the logical properties of computations considered abstractly and the thermodynamical properties of their concrete physical realizations. Landauer [R. Landauer, Irreversibility and heat generation in the computing process, IBM Journal of Research and Development 5 183–191. Reprinted in Leff and Rex ] proposed such a general connection, known as Landauer’s Principle. To resolve this matter an analysis of the notion of the implementation of a computation by a physical system is clearly required. Another issue that calls for an analysis of implementation is that of realism about computation. The account of implementation presented here is based on the notion of an L-machine. This is a hybrid physical-logical entity that combines a physical device, a specification of which physical states of that device correspond to various logical states, and an evolution of that device which corresponds to the logical transformation L. The most general form of Landauer’s Principle can be precisely stated in terms of L-machines, namely that the logical irreversibility of L implies the thermodynamic irreversibility of every corresponding L-machine. (shrink)

Review Symposium on Peter Lipton: 'Inference to the Best Explanation', London: Routledge, 2004.

Constructive empiricism is supposed to offer a positive alternative to scientific realism that dispenses with the need for metaphysics. I first review the terms of the debate before arguing that the standard objections to constructive empiricism are not decisive. I then explain van Fraassen's views on modality and counterfactuals, and argue that, because constructive empiricism recommends on epistemological grounds belief in the empirical adequacy rather than the truth of theories, it requires that there be an objective modal distinction between the (...) observable and the unobservable. This conclusion is incompatible with van Fraassen's empiricism. Finally I explain some further problems for constructive empiricism that arise when we consider modal matters. (shrink)

A companion paper provides a proposal for cosmic singularity resolution based upon general features of a bouncing unitary cosmological model in the mini-superspace approximation. This paper analyses novel phenomenology that can be identified within particular solutions of that model. First, we justify our choice of particular solutions based upon a clearly articulated and observationally-motivated principle. Second, we demonstrate that the chosen solutions follow a classical mini-superspace cosmology before smoothly bouncing off the classically singular region. Third, and most significantly, we identify (...) a 'Rayleigh-scattering' limit for physically reasonable choices of parameters within which the solutions display effective behaviour that is insensitive to the details of rapidly oscillating Planck-scale physics. This effective physics is found to be compatible with an effective period of cosmic inflation well below the Planck scale. The detailed effective physics of this Rayleigh-scattering limit is provided via: i) an exact analytical treatment of the model in the de Sitter limit; and ii) numerical solutions of the full model. (shrink)

Why does Bernard Stiegler speak of “this culture, which I have named, after Epictetus, my melete?” In the first part of this article, I elucidate Stiegler’s claims about both Stoic exercises of reading and writing and their significance for the interpretive questions he has adapted from Michel Foucault and Jacques Derrida. In particular, I address the relations among care for oneself and others, the use of material technologies, and resistance to subjection or “freedom.” In the second part, I consider the (...) merits and limitations of Stiegler’s comments about reading and writing in Stoicism, with particular attention to Epictetus. We will see that Stiegler’s interpretive framework casts considerable light on ancient texts and contexts, on the condition that it be combined with close reading of ancient texts and engagement with specialist scholarship. Finally, in the conclusion, I will suggest that the history of technology in Epictetus’s time contributes to a debate about Stiegler’s theories. (shrink)

Although pioneering studies using statistical methods in geographical data analysis were published in the 1930s, it was only in the 1960s that their increasing use in human geography led to a claim that a ‘quantitative revolution’ had taken place. The widespread use of quantitative methods from then on was associated with changes in both disciplinary philosophy and substantive focus. The first decades of the ‘revolution’ saw quantitative analyses focused on the search for spatial order of a geometric form within an, (...) often implicit, logical positivist framework. In the first of three reviews of the use of quantitative methods in human geography, this progress report uncovers their origin with regard to the underlying philosophy, the focus on spatial order, and the nature of the methods deployed. Subsequent reports will outline the changes in all three that occurred in later decades and will chart the contemporary situation. (shrink)

Political scientists have conventionally assumed that achieving democracy is a one-way ratchet. Only very recently has the question of ‘democratic backsliding’ attracted any research attention. We argue that democratic instability is best understood with tools from complexity science. The explanatory power of complexity science arises from several features of complex systems. Their relevance in the context of democracy is discussed. Several policy recommen- dations are offered to help stabilize current systems of representative democracy.

To demarcate the limits of experimental knowledge, we probe the limits of what might be called an experiment. By appeal to examples of scientific practice from astrophysics and analogue gravity, we demonstrate that the reliability of knowledge regarding certain phenomena gained from an experiment is not circumscribed by the manipulability or accessibility of the target phenomena. Rather, the limits of experimental knowledge are set by the extent to which strategies for what we call ‘inductive triangulation’ are available: that is, the (...) validation of the mode of inductive reasoning involved in the source-target inference via appeal to one or more distinct and independent modes of inductive reasoning. When such strategies are able to partially mitigate reasonable doubt, we can take a theory regarding the phenomena to be well supported by experiment. When such strategies are able to fully mitigate reasonable doubt, we can take a theory regarding the phenomena to be established by experiment. There are good reasons to expect the next generation of analogue experiments to provide genuine knowledge of unmanipulable and inaccessible phenomena such that the relevant theories can be understood as well supported. This article is part of a discussion meeting issue ‘The next generation of analogue gravity experiments’. (shrink)

The Viable System Model provides a well-established framework to aid the design and diagnosis of organisations to survive and thrive in complex operating environments. However, the cognitive accessibility of the VSM presents a significant barrier to its application with non-expert stakeholders. In the face of such difficulties, VSM practitioners will often take steps to adapt the classic presentation of VSM to suit the needs of their particular operational context. We propose a set of constitutive rules, including an explicit epistemology, that (...) can both account for the variety of VSM practice reported in the literature and also be used to guide practitioners in their application of the VSM and thus make rigorous use of VSM theory. The epistemology is expressed as a performative model, expressed as a Hierarchical Process Model, of the practitioner’s use of the VSM in an engagement. We use this model to describe, reflect upon, and learn about VSM practice by the cross-case analysis of three recent VSM interventions. The combination of variability in problem structuring and specificity to the VSM afforded by the constitutive rules and the performative epistemology in combination has provided insight into the social ontology of VSM practice and the boundaries of what should be considered acceptable practice from a competence perspective. Our approach is intended to encourage wider and better application of VSM theory in preparing organisations to maintain performance in uncertain futures. (shrink)

A diverse range of actors, from practitioners and academics to civil society groups and activists, appear to see hope in international law for the advancement of their causes. This article examines whether this optimism is well-founded. It explores whether international law can serve as an agent of social change, and whether it can accommodate radical changes in social order. It begins by exposing a formalist stance that is immanent to much ‘legal activist’ discourse. It then explores links between this mode (...) of jurisprudential thought and idealist epistemology. Drawing from the philosophy of Theodor Adorno, and in particular his notion of ‘identity-thinking’, it uncovers structural connections between formalism, idealism, law and economy that call into question international law’s socially-transformative potential. The perspective advanced in this article falls somewhere between the polarities of opportunity and impasse, seeking to acknowledge the importance of legal strategies in safeguarding the disenfranchised, while remaining alive to their potential dangers and limitations. (shrink)

The importance of Stoicism for Gilles Deleuze's Logic of Sense and Michel Foucault's Hermeneutics of the Subject and The Care of the Self is well known. However, few students of either classics or philosophy are aware of the breadth of French and Italian receptions of Stoicism. This book firstly presents this broad field to readers, and secondly advances it by renewing dialogues with ancient Stoic texts. The authors in this volume, who combine expertise in continental and Hellenistic philosophy, challenge our (...) understanding of both modern and ancient concepts, arguments, exercises, and therapies. It conceives of Stoicism as a vital strand of philosophy which contributes to the life of contemporary thought. Flowing through the sustained, varied engagement with Stoicism by continental thinkers, this volume covers Jean-Paul Sartre, Gilles Deleuze, Michel Foucault, Julia Kristeva, Alain Badiou, Émile Bréhier, Barbara Cassin, Giorgio Agamben, and Pierre Hadot. Stoic sources addressed range from doxography and well-known authors like Epictetus and Seneca to more obscure authorites like Musonius Rufus and Cornutus. (shrink)

As a new researcher in mathematics education, I am seeking to work through the ontological and epistemological challenges associated with setting aside the modes of observing that I have assumed, consciously or otherwise, and develop seeing in other ways. In this account of a workshop, I will discuss the presentation of different accounts of the same classroom episode constructed with different protocols and reflect on the mediating effect of the protocol and observer. Comparison with the experience of a direct viewing (...) of the same episode provides a context for discussion of what has and has not been seen and what might be distilled as of wider interest, following Jaworski’s guidelines for use of video excerpts – giving an ‘account of’ before ‘accounting for’. I present some thoughts about the implications for possible frameworks in which to observe elements of ‘mastery’ in secondary-school classrooms. (shrink)

This introduction to the special issue consists of some arguments that are intended to fold the concepts 'ethics' and 'politics' into one another. The aim of this exercise is to take business ethics to task for having a narrowly 'ethical' view of its ambitions. Instead, I propose that business ethics needs to embrace political theory in addition to the moral philosophy that it has treated as canonical. I argue that such an enlargement will encourage those who currently practise business ethics (...) to ask broader questions about the current legitimacy crisis facing market managerialism, and also seriously to consider alternative forms of organization and exchange. The paper concludes with a short review of the rest of the issue. (shrink)

Based on comparative focus group data from Norway, Denmark and England, this article asks why people take on substantial mortgages to become homeowners. It argues that financialization of the housing market has resulted in a widespread investment philosophy at the household level and changed the way people think and talk about “the home”. High levels of mortgage borrowing have become commonplace and are justified by social valuations of owner-occupation based on beliefs around freedom through homeownership. Like previous research, the study (...) shows that homeownership offers social identity, stability and belonging. But, this is wrapped up in an investor’s language, such that the distinction between homes as socially valued living environments and homes as investment objects has become blurred. This makes it difficult – perhaps impossible – for households to assess the risks involved in home purchases. (shrink)

This chapter focuses on Gorgias' suriviving works: esp. Palamedes, but also On Nature, Helen, and the Funeral Oration. While I'm at pains to bring out the diversity of interpretive traditions currently co-existing, I aim to offer a substantially new reading of what these works offer our reflection on the nature of ethical truth.

This paper provides a reflective analysis of the nature of normative critiques of law generally, and within medical law specifically. It first seeks to establish the context within which critical analysis of law and legal measures takes place, and develops an argument that critiques should focus on political norms. Entailed in this claim is the contention that positions that seek to address controversial social problems can not resort simply to moral philosophy. It then provides a brief account of political liberalism (...) that can contain and expose normative constraints on questions of moral and social contention. The focus then moves to a more direct reflection on medico-legal analysis. Considering both medical law as a discipline, and the study of end-of-life issues, the argument highlights the range of relevant issues that must be accounted for, and addresses the question of whether these are well conceived as ones of medical law. It is argued that a political framing offers a good general analytic context, but that when working in legal sub-disciplines analysts risk allowing 'locally' pertinent norms to dominate or unduly constrain wider debate. Thus it is questioned whether 'medical law' provides a coherent frame for social questions related to assisted-dying. (shrink)

This paper focuses on the idea of pro-life arguments and the sanctity of life doctrine in the context of debates on end-of-life law. Advocates of the sanctity doctrine are often thought of as being pro-life, which has potentially troublesome implications in policy debate. I explore what it means to be pro-life, and consider sanctity's relation to this. I question the coherence and appeal of truly pro-life law, and law that is premised on the sanctity doctrine. The analysis allows me to (...) examine and reject the idea that the sanctity doctrine is reasonably described as a 'middle way' that we should enshrine in policy and practice. (shrink)

We approach the problem of the extended mind from a radically non-dualist perspective. The separation between mind and matter is an artefact of the outdated mechanistic worldview, which leaves no room for mental phenomena such as agency, intentionality, or feeling. We propose to replace it by an action ontology, which conceives mind and matter as aspects of the same network of processes. By adopting the intentional stance, we interpret the catalysts of elementary reactions as agents exhibiting desires, intentions, and sensations. (...) Autopoietic networks of reactions constitute more complex super-agents, which moreover exhibit memory, deliberation and sense-making. In the specific case of social networks, individual agents coordinate their actions via the propagation of challenges. The distributed cognition that emerges from this interaction cannot be situated in any individual brain. This non-dualist, holistic view extends and operationalises process metaphysics and Eastern philosophies. It is supported by both mindfulness experiences and mathematical models of action, self-organisation, and cognition. (shrink)

While there are many examples of metaphysical theorising being heuristically and intellectually important in the progress of scientific knowledge, many people wonder how metaphysics not closely informed and inspired by empirical science could lead to rival or even supplementary knowledge about the world. This paper assesses the merits of a popular defence of the a priori methodology of metaphysics that goes as follows. The first task of the metaphysician, like the scientist, is to construct a hypothesis that accounts for the (...) phenomena in question. It is then argued that among the possible metaphysical theories, the empirical evidence underdetermines the right one, just as the empirical evidence underdetermines the right scientific theory. In the latter case it is widely agreed that we must break the underdetermination by appeal to theoretical virtues, and this is just what should be and largely is done in metaphysics. This is part of a more general line of argument that defends metaphysics on the basis of its alleged continuity with highly theoretical science. In what follows metaphysics and theoretical science are compared in order to see whether the above style of defence of a priori metaphysics is successful. (shrink)

The ‘Wise Book of Philosophy and Astronomy’, surviving in thirty-four manuscripts ranging in date from c. 1380 to c. 1600, was one of the most widely-copied, consistently read, and arguably influential treatises of its kind in the vernacular in the medieval and early modern periods in Britain. This pseudo-Aristotelian text, with its roots in the ‘Secreta secretorum’ tradition, reveals contemporary, widely held views regarding several strands of medieval thought: philosophy, astronomy/astrology, physiognomy, ‘computus’, and theology. The ‘Wise Book’ never circulated in (...) printed form; however, its surviving manuscript witnesses are material testament to the wide variety of readers and audiences who copied, annotated, abridged, and used the information contained in it. The variety of its material formats extends the significance of the ‘Wise Book’ beyond its contribution to the history of ideas; as such, the manuscripts manifest considerable variation of form, materiality, and content, and bear witness to a wide and heterogeneous public for the ‘Wise Book’ and its theories. This is the first edition of the text, and includes an introduction, commentary, appendices, and a glossary. (shrink)

Many interpretations of David Cronenberg’s 1986 film The Fly read it as a film about monstrosity. Within this framework, the protagonist Seth Brundle’s progressive illness and decay are subsumed under his metamorphosis into a monster. Illness is taken to be a metaphor for the changes in Seth, changes that continuously turn him away from the human and towards the monstrous. Seth’s monstrosity, in turn, arises from the fusion of human and non-human, in this case the fusion of a man with (...) an insect. I suggest an opposite interpretation: instead of seeing Seth’s illness as a metaphor for monstrosity, I suggest that monstrosity is a metaphor for illness. Seth’s physical corruption as he becomes more and more monstrous is, in fact, a depiction of illness, and elicits disgust in the viewer that is identical to the disgust elicited by physical corruption brought about by illness. The external deformation of Seth as he becomes more and more fly-like, shown so spectacularly in the film, is a representation of the internal destruction and physiological chaos caused by disease. I argue that the notion of the monstrous that is so central to the film in fact supports the health/ illness dichotomy, in which the two states – health and illness, or human and monster – are posited as mutually exclusive. Instead of accepting the dichotomy and focusing on the dialecticbetween human and monstrous, as many interpretations have, I claim that the film in fact demonstrates the fallacy of this dichotomous view, showing that ultimately we all have ‘the disease of being finite’. I propose to understand the film as a tragedy portraying the terminal illness of a decent man. As such, the film dupes the viewer into accepting the human/ monster and healthy/ diseased dichotomies, only to grasp their illusoriness by the end of the film. (shrink)

The metaphysical conception of the generation of the macroworld from fundamental physics that Hawthorne considers is criticized in this Commentary, and compared with the scientific account offered by Halliwell and Hartle. It is argued that Hawthorn's critique of Everettian quantum mechanics fails.