In this article, we explore Beauvoir’s account of what she claims is an alienated relation to our ageing bodies. This body can inhibit an active engagement with the world, which marks our humanity. Her claims rest on the binary between the body-for-itself and the body-in-itself. She shares this binary with Sartre, but a perceptive phenomenology of the affective body can also be found, which works against this binary and allows her thought to be brought into conversation with Levinas. For Levinas, (...) the susceptibility of the body is constitutive of our subjectivity, rather than a source of alienation. If we develop Beauvoir’s thought in the direction of his, an ontological structure is suggested, distinct from Sartre – a structure which makes room for her pervasive attention to affectivity. (shrink)

Bare plural generic sentences pervade ordinary talk. And yet it is extremely controversial what semantics to assign to such sentences. In this paper, I achieve two tasks. First, I develop a novel classification of the various standard uses to which bare plurals may be put. This “variety data” is important—it gives rise to much of the difficulty in systematically theorizing about bare plurals. Second, I develop a novel account of bare plurals, the radical account. On this account, all bare plurals (...) fail to express propositions. The content of a bare plural has to be pragmatically “completed” by a speaker in order for her to make an assertion. At least the content of a quantifier expression has to be supplied. But sometimes, the content of a sentential operator or modal verb is also supplied. The radical account straightforwardly explains the variety data: Speakers’ communicative intentions vary wildly across different contexts. (shrink)

Based on the Wilde Lectures in Natural Religion given by Anthony Kenny at Oxford from 1970 to 1972, here revised in light of recent discussion and reflection, this provocative book examines some of the principal attributes traditionally ascribed to God in western theism, particularly omniscience and omnipotence. From his discussion of a number of related topics, including a comprehensive treatment of the problem of the relations between divine foreknowledge and human freedom, Kenny concludes that there can be no (...) such being as the God of traditional natural theology. (shrink)

Graphical AbstractYeast mitochondria frequently mutate, and some dysfunctional mitochondria out-compete wild-type versions. The retrograde response enables yeast to tolerate dysfunction, but also produces ribosomal DNA circles (ERCs). We propose that ERC accumulation increases expression of the rDNA antisense gene, TAR1, which counteracts spread of respiration-deficient mitochondria in matings with wild-type yeast.

As ideas and feelings succeeded one another, and heart and head were brought into play, men continued to lay aside their natural wildness; their private connections became ever more intimate as their limits extended. They accustomed themselves to assemble before their huts round a large tree; singing and dancing, the true offspring of love and leisure, became the amusement, or rather the occupation, of men and women thus assembled together with nothing else to do. Each one began to consider the (...) rest, and to wish to be considered in turn; and thus a value came to be attached to public esteem. Whoever sang or danced best, whoever was the handsomest, the strongest, the most dexterous, or the most eloquent, came to be of most consideration; and this was the first step towards inequality, and at the same time towards vice. From these first distinctions arose on the one side vanity and contempt and on the other shame and envy; and the fermentation caused by these heavens ended by producing combinations fatal to innocence and happiness. (shrink)

In setting out to discuss the trouble with Kant I may seem to be suggesting that there is only one. I do think that there is one fundamental one, which is that he is a wild and intellectually irresponsible arguer. Any innate leaning that way must have been enhanced by the intellectual isolation of Konigsberg, which preserved him from serious criticism. I shall be sticking to one particular example of this failing. It is the account he gives of the way (...) in which the common world of experience is constructed or synthesized by applying some piece of mental apparatus—the forms of intuition and the categories—to what he calls the manifold of sensation. The rather elementary question I want to raise about this theory is that of how the claim can be made good that the outcome of this process is just one, single world; for all of us, for each of us at different times, even for any one of us at a particular time. (shrink)

In search for the “missing links” of queer posthumanist discourses, some nonhuman animals play a crucial role in setting up new possible ontologies of sexual diversity. However, the desire to trace “natural” evidence for sexual diversity and a non-binary gender system that goes beyond the simplistic “social constructionism” vs. “biological essentialism” dichotomy in the nonhuman world should be critically examined. In this article I analyze both the scientific and popular representations of “wild and weird” nonhuman animals that became rich semiotic-material (...) referents to human sexuality and gender diversity in order to propose “transpecies intimacies” as a strategy for overcoming the deadlock present in naturalizing and essentializing discourses. This essay focuses on the case of the spotted hyena, because this nonhuman animal functions as an important signifier and material resource for sexual differences on multiple levels of power relations – institutional, scientific, educational, somatic, discursive, and even affective. I consider how biomedical narratives on sexualized nonhuman animals employ hegemonic economies of sexual difference to build stories of a naturalized sexuality and an embodied gender difference wherein some chemical substances, like hormones, and some body parts, like genitals, serve as primary actors in this semiotic-material system. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Wild Justice: A Study of Euripides’ HecubaGeorgia Ann MachemerMossman, Judith. Wild Justice: A Study of Euripides’ Hecuba. Oxford: Clarendon Press, 1995. xiv 1 283 pp. Cloth, $55. (Oxford Classical Monographs)Judith Mossman’s monograph on Euripides’ Hecuba deserves its accolades. It is well-written, well-argued, and shows a quality sometimes lacking in today’s publish-or-perish world, scholarly integrity. Sceptical of the theses she seeks to refute, Mossman nevertheless adopts no arrogant poses, (...) but carefully weighs the merits of each position before casting it aside. Having found questions in a vast array of comparative and critical material, she meticulously develops answers from the ancient evidence itself, comprehensively drawing into one orbit not just classical Greek poetry and Attic tragedies, but also a variety of prose works, both early and late. In no way arbitrary, her comment avoids easy solutions garnered from contemporary fields of thought and faces even intractable textual problems head-on. With its sights high, the book never wanders wide of the mark, claiming neither too much nor too little. Nor does it pretend to [End Page 134] a fashionable last word on its subject, preferring rather to advance a tradition of interpretation so that those who later raise objections will happily find themselves engaged in a dialogue with its author in the common search for new insights.Dr. Mossman’s obvious admiration for Hecuba is affirmed by the play’s history as a select text in the Byzantine manuscript tradition, and, as she demonstrates in her “Epilogue” (210–43), by the esteem accorded it in subsequent ages, especially the Renaissance, which considered it an ancient type of the then popular revenge tragedy. As I lack the background, however, to judge her winning treatment of Hecuba’s Renaissance heritage, I shall confine my remarks here to her presentation of the play’s internal dramatic excellence. This I found to be well conceived, thorough, and convincing.The opening chapters on antecedent myth, the structural unity of spoken dialogue with conjectured stage spectacle, and the dramatic integration of the chorus serve as a suitable warm-up for the more controversial topics of the later chapters. Of these preliminary exercises I was most taken by Mossman’s reconstruction of the play’s original staging and its possible effect on the contemporary audience (chapter 2). It was a good idea to pay attention to this experiential dimension at the outset. By doing so the author alerts her readers not only to the natural indeterminacy of dramatic texts, but also to the enormous gap between our literary readings of ancient plays and our perusal of them as vehicles for performances, ancient or otherwise. Mossman plays this critical game well. What she says is lucid and enlivening. Nevertheless, the heart of her discussion lies elsewhere, in the chapters on Euripides’ “rhetoric as a characterizing force” (94), Polyxena’s heroic sacrificial death, and the justice of Hecuba’s savage revenge.In these chapters Mossman successfully takes up the cudgel, first against the rhetorical formalists who argue that characters in Greek tragedies are often poorly motivated, inconsistent, generalized types that have been created largely without regard to individualizing details of the plot, a view sometimes wrongly attributed to Aristotle (see especially the excursus on Aristotle, 138–41); she then counters Nicole Loraux’s post-Freudian, feminist belief in the erotic nature of Polyxena’s sacrifice (Tragic Ways of Killing a Woman, tr. Anthony Forster [Harvard 1987; orig. publ. Paris 1985] 56–61); and finally she argues against the many who, like Martha Nussbaum (The Fragility of Goodness [Cambridge 1986] 408, 414–16) claim that in the play’s second half Hecuba degenerates into subhuman brutality.As regards character development, Mossman contends that what we see in ancient drama is never a change of ethos, but the interplay of ethos and events and the delineation of “successive emotions which arise in response to successive situations” (102). As in the rhetorical handbooks, speeches must be judged by their appropriateness to type of both speaker and addressee and to the specifics of the individual case. Using these ancient principles, Mossman reviews the speeches of the play and, by means of their opposing and... (shrink)

This paper is inspired by Anthony Weston’s “What if Teaching Went Wild?” , in which he proposes a radical approach to environmental education, suggesting among other things a stress on “otherness.” Comparing Weston’s proposal to Richard Paul’s concept of the “strong sense” critical thinker, and to Trudy Govier’s rationale for her pedagogy of argument, I suggest that “going wild” in stand-alone critical thinking courses could provide a positive, unsettling push, helping students to reconnect through the otherness of alternative argumentation.

Taking Blair’s recent contribution to the debate about the triad as its starting point, the article discusses and challenges attempts to reduce the intricate relationship between rhetoric, dialectic and logic to a trichotomy with watertight compartments or to separate them with a single clear-cut criterion. I argue that efforts to pinpoint an essential difference, among the various typical differences partly grounded in disciplinary traditions, obscure the complexities within the fields. As a consequence, crosscutting properties of the fields as well as (...) the possibilities for theoretical bridging between them are neglected. (shrink)

Lawrence Anthony and Françoise Malby love animals-so when they hear that a herd of wild African elephants needs a new home, they welcome the herd to their wildlife sanctuary-Thula Thula-with open arms. What follows in this beautifully illustrated true story is an extraordinary cross-species friendship that will move readers and warm the hearts of animal lovers at every age.

Anthony Weston has criticized the place of “inttinsic value” in the development of an environmental ethic, and he has urged a “pragmatic shift” toward a plurality of values based on human desires and experiences. I argue that Weston is mistaken for two reasons: (1) his view of the methodology of environmental ethics is distorted: the intrinsic value of natural entities is not the ground of all moral obligations regarding the environment; and (2) his pragmatic theory of value is too (...) anthropocentric and subjective for the development of a secure and reliable environmental ethic. The obligation to protect the natural environment should not be based on certain “correct” experiences of humans as they interact with wild nature. (shrink)

Anthony C. Yu, Carl Buck Distinguished Professor in Humanities, Chairman, Division of East Asian Languages, University of Chicago, Divinity School, writes: "Robert Allinson's book represents tremendous thoughtfulness, originality, and erudition. Its wide-ranging and lucid discussions cover a huge terrain, from ancient metaphysics to quantum mechanics. The enlistment of certain classical Confucian concepts and themes at critical junctures to advance the book's argument also provides luminous comparison. His interpretation of the Confucian emphasis on life as social and self-preservation is both (...) humane and interesting, much as his analysis of the Mencian notion of compassion deserves our attention." In Space, Time and the Ethical Foundations ideas about space and time are developed, unique to the history of philosophy, that match the new physics. A well grounded metaphysics is presented which offers a safe haven between stifling skepticism and wild imagination, and an original philosophical method is demonstrated which sharply demarcates philosophy from the empirical sciences.A new foundation is laid for ethics by grounding ethics on the author's psycho-biological deduction of the emotions that offers a progressive model to replace the Freudian paradigm. An originally designed trans-cultural ethics, doubly grounded on both Eastern and Western thought, presents an antidote to the contemporary retreat into relativism. Insights from biology, psychology, evolutionary theory and ethics are brought together in a unique and fruitful synthesis. At the same time, human barbarisms such as the Holocaust are pointed to as reminders that there are just limits to compassion. This book presents a sophisticated text for metaphysics, epistemology and systematic ethics. (shrink)

The relationship between traumatic experiences and subsequent distress is not well understood, and little research focuses on the lived experience of psychological trauma. I draw on Louis Sass’s phenomenological taxonomy to address this lacuna. I present his differentiation between relations of phenomenological causality and implication and demonstrate that his taxonomy can be applied to experiences of trauma. Relations of phenomenological causality and implication can be identified in the genesis and constitution of post-traumatic distress. My adaptation of Sass’s taxonomy will furthermore (...) offer an extension and development of his account, applying it to the study of post-traumatic experiences and elaborating it in the process. I shall demonstrate that whether experiences occur synchronically or diachronically is not essential to their categorization in terms of phenomenological implication and causality, respectively. I will show that an alteration in perception or behavior post trauma might temporally succeed the traumatizing event while, at the same time, being implied in the experience of the event. Thereby, I demonstrate how phenomenology may contribute to a detailed understanding of experiences of trauma. Scrutiny of traumatic experiences furthermore promises to contribute to the philosophical discourse on causality, implication, and temporal experience. (shrink)

With my research, I wish to contribute to the discussion of post-traumatic psychopathologies from a phenomenological perspective. The main question I pursue is to what extent PTSD can be understood as an intersubjective psychopathology and which implications this view might have. In this paper, I argue that the mode of perception allowing for intersubjective experience is vulnerable to disruptions through traumatic events. I begin with a short elaboration on what intersubjectivity entails before proceeding to illustrate how it can be impaired. (...) Then, I focus on the concept of empathy as a mode of perception: I propose that due to a disruption of the ability to empathize an individual suffering from PTSD may cease to experience the other as another subject that offers possibilities for interaction. The traumatized individual is thus unable to establish meaningful connections with others. I offer some implications this view might entail for thinking about trauma treatment. (shrink)

In this paper, I enquire into the nature of the influence culture has on the experience of trauma. I begin with a brief elaboration of the dominant conceptualisation of post-traumatic experiences: the diagnostic category of PTSD as it can be found in the DSM. Then, I scrutinise the nature and extent to which cultural factors may influence the phenomenology of the experience of certain events as traumatic and subsequent symptoms of post-traumatic stress. It seems that cultural circumstances alter the way (...) in which trauma is experienced; it is not clear whether there is in fact a core pathology of PTSD, as the DSM assumes, or whether the structure of the experience of trauma is too multifaceted to be summarised in one diagnostic category. Finally, I show that phenomenological enquiry promises to identify the structural similarities that would justify the delineation of a distinct diagnostic category. (shrink)

This article poses a question for Object-Oriented Ontology (OOO) in general and Harman’s position in particular. It is Heidegger’s question: “How do matters stand with nothingness?” First, I present the basic outline of Harman’s OOO which is presented as a theory of everything. In order to pin down the question of nothing, I begin by asking about “something”: what is an object? And what does it mean that objects exist? Then I pursue by identifying two notions of nothing in OOO: (...) the withdrawal of objects and the in-between of two objects. The first, I call infrastructural nothing. The second, I call interrelational nothing. The latter is derived from the former. I argue that OOO is very close to Kierkegaard’s account of nothing as the space of possibility of possibilities, since an object is defined as its own interior space which must hold something in reserve in order to allow for change and emergence. Nothing is not merely nothing but something – a bounded openness. (shrink)

Many people today glorify wild nature. This attitude is diametrically opposed to the denigration of wild nature that was common in the seventeenth century. One of the most significant initiators of the modern revaluation of nature was Anthony Ashley Cooper, the third Earl of Shaftesbury. I elucidate here Shaftesbury’s pivotal view of nature. I show how that view emerged as Shaftesbury’s solution to a problem he took to be of the deepest philosophical and personal importance: the problem of how (...) worship of God can be both transportingly emotional and entirely rational. In section 1 I sketch the denigration of wild nature in two of Shaftesbury’s predecessors: Burnet and Locke. I next turn to Shaftesbury’s problem, describing in section 2 the love of God he aspired to and in section 3 his commitment to rational religion. I then explain Shaftesbury’s solution, describing in section 4 his view of beauty in general and in section 5 his view of the beauty of nature. (shrink)

From the publication of The Possibility of Naturalism, Bhaskar’s critical naturalism or realism has argued for a dualistic social ontology of interpreting individuals and objective, ‘real’ social structures. In arguing for a dualistic ontology, Bhaskar commits himself to two antinomies; he insists that society is dependent on individuals but also independent of them, and that social action is always intentional but it also has non-intentional, material features. These antinomies are apparently resolved by appeals to emergence. In fact, the appeal to (...) emergence is merely a disguised regression into reification and the only genuine path out of these antinomies is the adoption of a fully hermeneutic social theory in line with the positions of Winch and Gadamer. (shrink)

On 9 December 1930, Walter Benjamin sent a copy of his book The Origin of German Tragic Drama to Carl Schmitt, accompanied by a letter in which he expressed his indebtedness to Schmitt: "You will very quickly recognize how much my book is indebted to you for its presentation of the doctrine of sovereignty in the seventeenth century. Perhaps I may say, in addition, that I have also derived from your later works, especially Die Diktatur, a confirmation of my modes (...) of research in the philosophy of art from yours in the philosophy of the state. If the reading of my book allows this feeling to emerge in an intelligible fashion, then the purpose of my sending it to you will be achieved" (qtd. in Weber 1992, 5). As .. (shrink)

Jean-Jacques Rousseau devoted an important chapter of his Social Contract to the dictatorship. Carl Schmitt interpreted Rousseau’s chapter as marking the transition from ‘commissarial’ to ‘sovereign dictatorship’. This article argues that Schmitt’s interpretation is historically and conceptually inaccurate. Instead of paving the way for sovereign dictatorship, Rousseau carefully distinguished the dictatorship from the people’s sovereign authority. Taking position in the ‘debate’ between Bodin and Grotius on the relation between dictatorship and sovereignty, he argued that the dictator could provisionally suspend the (...) people’s sovereign authority, but not abolish it. More particularly, the dictator did not possess the power to make generally binding laws, which had to remain the exclusive authority of the popular assembly. However, this did not prevent Rousseau from recognizing the dictatorship as a means for democratic reform. Rousseau thus conceived of the dictatorship as a time-limited and revocable commission to protect the constitution and to provide for a more stable and effective state organization based on the principle of popular sovereignty. (shrink)

How to live amongst imploding systems, an exploding number of people, mass hysteria, climate contractions and global tunnel vision? Philosophy and art might help, I claim, relating reflective thinking to an artistic attitude and merging this into something we could call 'sustainable thinking'. The article is Dutch only.

The point of Wittgenstein’s remarks on colour concerns, not so much colours as such, as well as our ability to see [that implies both seeing ánd thinking] and our capacity to imagine something. This can be seen from the fact that Wittgenstein relates the notion of ‘seeing aspects’ on the one hand to the colour octahedron in PB, and on the other hand to the colour puzzles as discussed in ROC. This connection between Wittgenstein’s remarks on colour, on seeing aspects (...) and on certainty makes clear that these investigations of Wittgenstein direct us towards a reflective dynamics of his ideas. (shrink)

Proposed models of closed timelike curves have been shown to enable powerful information-processing protocols. We examine the simulation of models of CTCs both by other models of CTCs and by physical systems without access to CTCs. We prove that the recently proposed transition probability CTCs are physically equivalent to postselection CTCs, in the sense that one model can simulate the other with reasonable overhead. As a consequence, their information-processing capabilities are equivalent. We also describe a method for quantum computers to (...) simulate Deutschian CTCs. In cases for which the overhead is reasonable, it might be possible to perform the simulation in a table-top experiment. This approach has the benefit of resolving some ambiguities associated with the equivalent circuit model of Ralph et al. Furthermore, we provide an explicit form for the state of the CTC system such that it is a maximum-entropy state, as prescribed by Deutsch. (shrink)

What makes us the same person across time? The different solutions to this problem known as personal identity can be divided into two camps: A numerical and a practical approach. While the former asks for the conditions of identity based on the question “what is a person?,” the latter is concerned with what we identify with in everyday life as essential in order to form a narrative of one’s life as a whole based on the question “who am I?” However, (...) by emphasizing the cognitive and/or experiential capacities as the sole condition for self or personhood, both approaches fail to offer an adequate account of birth and death. The one being born is not yet someone with such cognitive capacities and the one who dies is unable to experience his or her own death. By invoking conceptual frameworks of Kierkegaard and Romano, I argue that birth and death must be considered both as events and conditions constitutive of personal identity rather than a set of derivative problems arising from an already established definition of self or person. (shrink)

In Marxism's uneasy relationship with ethics a small number of theorists considered it imperative to develop the moral principles implicit in Marx's social theory. They created a humanistic Marxism in stark contrast to the crude approach of Stalinism. This collection brings together analyses by leading scholars on those thinkers who made signifiant contributions to ethical thinking within the Marxist tradition—Kautsky, Bloch, Fromm, Marcuse, Lefebvre, Macpherson, and Heller.

Remodel[l]ing Reality is an inquiry into Wittgenstein's notion of übersichtliche Darstellung and the phenomenon of installation in visual art. In a sense, both provide a perspicuous overview of a particular part of our complex world, but the nature of the overview differs. Although both generate knowledge, philosophy via the übersichtliche Darstellung gives us a view of how things stand for us, while the installation shows an unexpected, exiting point of view. The obvious we tend to forget and the ambiguity of (...) reality are related to each other in a dynamic way. It is in this reflexive dynamics that we constantly remodel our reality. Tools we use are our creative abilities and our powers of imagination. In our choices and solutions we show which aspects of reality we find important and how we communicate these values. The outcome of this investigation is a new perspective on the art of installation and a new insight in Wittgenstein's notion of übersichtliche Darstellung. Because of this combination, the book is itself an artwork: an InstallationPackage. The book is distributed by Ideabooks Amsterdam, Isbn 978 90 804240 3 6. Remodel[l]ing Reality is included in Special Collections, Allard Pierson Museum Amsterdam. (shrink)

We are living in an increasingly complex world. How are we able to cope with this complexity and the difficulties that arise from it? Can philosophy and art, classified as the two utmost useless and pointless disciplines, have any (positive) influence on the urgent and pressing problems at hand? And, related to this, if the two have more than just their uselessness in common, how, then, are philosophy and art related? In this article, I will argue that although ‘useless’ disciplines (...) such as philosophy and art have no direct influence on our complex world, they are nonetheless the most important ones, because those working within them practice their insights in an indirect way. Indirect influence may take a little longer, but the impact is much stronger, affecting our thinking and our attitudes from within, as it were. This indirect approach has everything to do with the sort of questions philosophers and artists occupy themselves with. I will show how both address, albeit each in their own way, fundamental questions, and thereby make use of thought experiments. Intuition and imagination play a decisive part in the creative processes that are involved in thought experiments and thinking. It is argued that we all are able to learn a ‘delayed unconscious thinking’ that leads to an artistic attitude; one that will activate an artistic turn. (shrink)

Violence turns hope and expectation into guilt and shame. This publication discusses the outcome of a philosophical and artistic investigation into complex patterns of behaviour. Negative connotations and positive aspects of guilt and shame are connected convincingly to the artistic process which is used by the artist to produce new work. As a consequence, a different light is shed on the concepts of guilt and shame. The author shows in an intriguing way how adapting an artistic attitude can help us (...) think in a more peaceful and independent manner. Over Schuld en Schaamte (On Guilt and Shame) thus offers a new surprising insight how violence can be transformed into hope and more rewarding practices. (shrink)

As part of current energy transitions in the Global North, households have begun adopting renewable energy technologies, such as heat pumps and solar power systems, in significant numbers. These changes give rise to the following question: how are technology and gender configured when new technologies enter everyday life? Based upon ethnographic fieldwork on interactions between households, technologies, and technicians and interviews with sales technicians, installers, and service mechanics, I demonstrate how both stable and fragile variants of renewable energy technologies are (...) enacted during prepurchase consultations and postpurchase installations, respectively. I employ science and technology studies scholarship, feminist ethics, and repair and maintenance studies—captured through the analytical lens of care—to analyze how technicians mobilize and tinker with gendered affection, knowledge, and action in households to effectuate adoption of renewable energy technologies. I clarify how, in this process, openings are created to configure both hegemonic and heterogeneous gender–technology relations. Finally, I advance discussion beyond gender issues by arguing that acknowledging the role of maintainability and the repair of user–technology relations in current energy transitions opens pathways not only for exploring gender in new and exciting ways in relation to technology but technician–user relationships as well. (shrink)

Enemy of All Humanity: The Dehumanizing Effects of a Dangerous Concept In his contribution to this special issue, David Luban proposes to revive the age-old concept of ‘the enemy of all humanity.’ On his view, this concept supports the aims of international criminal justice by emphasizing that atrocity and persecution crimes are ‘radically evil’ and therefore ‘everyone’s business.’ Criticizing Luban’s proposal, this paper shows that in the past, the ‘enemy of all humanity’ concept has often served to establish parallel systems (...) of justice, depriving these ‘enemies’ of their rights as suspects under criminal law and as lawful combatants under the laws of war. Thus, even if the ‘enemy of all humanity’ concept is used with the intention to bring today’s perpetrators of ‘radical evil’ to justice, it risks undermining, rather than protecting, the rule of law. (shrink)