This article reconstructs the forgotten friendship between Georges Bataille and the Russian émigré poet and philosopher Boris Poplavsky. Comparing their solar metaphysics, I focus on conceptions of friendship, sacrifice and depersonalisation. First, I retrace Bataille’s relationship to early Surrealis and Russian circles in interwar Paris, with a focus on his friendship with Irina Odoevtseva. I then offer a novel reading of Poplavsky’s poetry through the lens of Bataille’s philosophy, analysing a recurring motif that I call ‘dark solarity’. Uncovering a (...) hidden intertextual dialogue between Poplavsky and Bataille, I argue for Poplavsky’s lasting impact on Bataille’s anti-Icarian sun cult. Finally, my paper demonstrates how Poplavsky’s writings on solar sacrifice, excess and friendship left marks on Bataille’s vision of a solar community, embodied in the secret society Acéphale. The dialogue between Poplavsky and Bataille, I finally suggest, is a missing piece in the entangled history of Russian and French philosophy, as well as an original contribution to discourses on friendship in twentieth-century continental thought. (shrink)

While the story of Stanislav Petrov – the Soviet Lieutenant Colonel who likely saved the world from nuclear holocaust in 1983 – is often trotted out to advocate for the view that human beings ought to be kept “in the loop” of automated weapons’ responses, I argue that the episode in fact belies this reading. By attending more closely to the features of this event – to Petrov’s professional background, to his familiarity with the warning system, and to his decisions (...) to defy his protocol – it becomes clear that Petrov was not seamlessly working “in his loop,” but reassessing it entirely. I claim that this exhibits a paradox intrinsic to all automated loops: namely, that their optimum function in fact rests on unforeseen human interventions that cannot be reliably codified ex ante, that is, that good judgment cannot simply be “programmed into” their protocols. This dependence, moreover, reveals automation’s ineluctable need for virtue ethics – not in the usual sense (whereby ethics deliberates about, say, possible damages and loss of life), but in the sense that ethical judgment, rightly understood, entails the reassessment of all of the conditions surrounding a decision, including whether a protocol should be followed at all. (shrink)

Philosophers have long distinguished between appearance and reality, and the opposition between a supposedly deceptive surface and a more profound truth is deeply rooted in Western culture. At a time of obsession with self-representation, when politics is enmeshed with spectacle and social and economic forces are intensely aestheticized, philosophy remains moored in traditional dichotomies: being versus appearing, interiority versus exteriority, authenticity versus alienation. Might there be more to appearance than meets the eye? In this strikingly original book, (...) Barbara Carnevali offers a philosophical examination of the roles that appearances play in social life. While Western metaphysics and morals have predominantly disdained appearances and expelled them from their domain, Carnevali invites us to look at society, ancient to contemporary, as an aesthetic phenomenon. The ways in which we appear in public and the impressions we make in terms of images, sounds, smells, and sensations are discerned by other people's senses and assessed according to their taste; this helps shape our ways of being and the world around us. Carnevali shows that an understanding of appearances is necessary to grasp the dynamics of interaction, recognition, and power in which we live-and to avoid being dominated by them. Anchored in philosophy and traversing sociology, art history, literature, and popular culture, Social Appearances develops new theoretical and conceptual tools for today's most urgent critical tasks. (shrink)

The questions that occupied early Ionian philosophers are very general in nature, and are not linked to the various skills and crafts that surface early in Greek civilization. The awe and wonder fuelling these questions were directed towards large scale phenomena, and—according to the interpretation presented in this essay—called for more than mere re-descriptions or re-labellings of various features of reality. They called for explanations, but the notion of an intellectually adequate explanation took a long time to develop. Conceptions of (...) adequate explanation were changing throughout Pre-Socratic philosophy. It was left to Aristotle to attempt to capture the various models, and give them a unifying structure within an explicit theory. (shrink)

It is widely thought that there are limits to how things can perceptually appear to us. For instance, nothing can appear both square and circular, or both pure red and pure blue. Adam Pautz has dubbed such constraints “laws of appearance.” But if the laws of appearance obtain, then what explains them? Here I examine the prospects for an empirical explanation of the laws of appearance. First, I challenge extant empirical explanations that appeal purely to the format (...) of perceptual representation. I then develop a hybrid approach, on which the laws are explained not merely by format, but by two further factors: ecological constraints imposed by our environments, and computational constraints embodied by our perceptual systems. While the hybrid approach implies that the laws of appearance are contingent, I argue that this implication is empirically defensible, since even some of the most intuitively compelling laws have real-world counterexamples. (shrink)

Appearance and Reality: An Introduction to the Philosophy of Physics addresses quantum mechanics and relativity and their philosophical implications, focusing on whether these theories of modern physics can help us know nature as it really is, or only as it appears to us. The author clearly explains the foundational concepts and principles of both quantum mechanics and relativity and then uses them to argue that we can know more than mere appearances, and that we can know to some (...) extent the way things really are. He argues that modern physics gives us reason to believe that we can know some things about the objective, real world, but he also acknowledges that we cannot know everything, which results in a position he calls realistic realism. This book is not a survey of possible philosophical interpretations of modern physics, nor does it leap from a caricature of the physics to some wildly alarming metaphysics. Instead, it is careful with the physics and true to the evidence in arriving at its own realistic conclusions. It presents the physics without mathematics, and makes extensive use of diagrams and analogies to explain important ideas. Engaging and accessible, Appearance and Reality serves as an ideal introduction for anyone interested in the intersection of philosophy and physics, including students in philosophy of physics and philosophy of science courses. (shrink)

How does the way things appear to us relate to the way things really are? Science tells us that the world is very different from the way we experience it. John Heil offers an explanation of why the scientific image of the world that we get from physics is our best guide to the nature of reality--to what the appearances are appearances of.

Study of the non-dualistic (Advaita) Vedanta school in Hindu philosophy.

Study of the non-dualistic (Advaita) Vedanta school in Hindu philosophy.

Although Husserlian phenomenology appears to require that practitioners bracket all metaphysical questions and claims, this requirement runs against the evidence of experience in which objects themselves are presented as constituents of experience. Moreover, to completely bracket metaphysical considerations would suggest that phenomenology is compatible with metaphysical views it should in principle deny. Nonetheless, permitting metaphysical claims threatens to contravene the critical limits of phenomenology, to invite claims that would require a perspective different in kind than our own to verify. These (...) tensions raise an important question, namely, what are the metaphysical implications of the phenomenologically intuitive claim that objects themselves are constituents of experience? To answer this question, I draw on a broad swath of thought on transcendental idealism and phenomenology. I argue that a modest metaphysics of appearance is warranted within the critical limits of Husserlian phenomenology. Through discussing and addressing the problems that typically plague transcendental arguments, I show that Husserlian phenomenology permits stronger claims about objects of experience than deflationary accounts allow but does not permit claims about intrinsic properties allowed by some forms of transcendental idealism. (shrink)

It is argued that a subject who has an experience as of succession can have this experience at a time, or over a period of time, during which there occurs in him no succession of conscious mental states at all. Various metaphysical implications of this conclusion are explored. One premise of the main argument is that every experience is an experience as of succession. This implies that we cannot understand phenomenal temporality as a relation among experiences, but only as a (...) primitive feature of experience, or else as something analyzable into wholly non-phenomenal terms. (shrink)

It is an under-appreciated fact that we have no significant understanding of the neurobiological mechanisms supporting any aspect of cognition, broadly construed. The limited understanding we do have is a combination of a multitude of enticing empirical fragments, scattered sparsely on a background of noise, and a number of vastly underdetermined theoretical frameworks. But however incomplete the answers, the questions posed by cognitive neuroscience are compelling. Indeed, it is nothing less than ourselves -- our decision making abilities, our command of (...) language, our own consciousness -- that we are seeking to understand. (shrink)

I object to eliminativism about innateness and André Ariew’s identification of innateness with canalization, and I propose a new treatment of innateness. I first argue that the concept of innateness is serving a valuable function in a diverse set of research contexts, and in these contexts, claims about innateness are best understood as claims about the insensitivity of the appearance of a trait to certain variations in the environment. I then argue that innateness claims, like claims about canalization, should (...) be explicitly relativized to the specific range of environmental variations of interest to the scientist. My account characterizes an important way in which scientists are employing the concept and offers a way for scientists to carry on using the concept in their research while minimizing confusion and miscommunication. There is a fruitful research program, I claim, in which scientists employ the concept of innateness to help distinguish environmental factors of interest that have a causal influence on the appearance of a trait from those that do not. (shrink)

This is an important, if flawed, book. Important, first, because there is a great need for philosophical reflection on the topics of prestige, honor, and reputation. These things are real, even if...

Schelling scholars face an uphill battle. His confinement to the smallest circles of ‘continental’ thought puts him at the margins of what today counts as philosophy. His eclipse by Fichte and Hegel and inheritance by better-read thinkers like Kierkegaard and Heidegger tend to reduce him to a historical footnote. And the sometimes obscure formulations he uses makes the otherwise difficult writings of fellow post-Kantians seem comparatively more accessible. For those seeking to widen these circles, see through this eclipse and (...) elucidate these formulations, a deeper internal challenge is to make sense of the appearance and disappearance of intellectual intuition in Schelling’s work. The term’s apotheosis is often attributed to the height of German idealism and especially to Schelling’s identity philosophy, outside which he subjects the term to a radical critique. The identity philosophy aims to cognize the absolute ground of the system of knowledge and the system of nature, for which cognition Schelling enlists intellectual intuition. While the identity philosophy falls between a Fichtean debut and a late attack on Hegel, it is difficult to determine its exact parameter. I propose that a necessary condition for doing so is to clarify the explanatory role of intellectual intuition—that is, the specific problem to which it is the intended solution—on which the identity philosophy depends. To this end, I will trace a nexus of problems that Schelling’s use of intellectual intuition is meant to solve. Doing so will not only help to delineate the identity philosophy, but show it to be continuous with Schelling’s earlier and later periods. In §1, I account for the nexus of the problems of grounding, freedom and meaning. These problems demand, respectively, a principle by which cognition forms a system rather than an aggregate, a principle by which a system of cognition is compatible with freedom rather than incompatible and a principle by which a system of freedom can show why there is meaning rather than none. In §2, I reconstruct Schelling’s argument in the identity philosophy for why intellectual intuition can resolve this nexus of problems and, in §3, his arguments during other periods of his thought for why it cannot. I conclude in §4 by suggesting why the identity philosophy is continuous with these periods. Beyond fulfilling the interpretive task of making sense of intellectual intuition in Schelling’s sprawling corpus, my aim is thus to contribute to a unified reading of the latter. (shrink)

1.—In the early decades of the Eighteenth Century a French Jesuit, one Fr. Jean Hardouin, was engaged in propounding a startling theory concerning the credentials of ancient literature. He declared that nearly all the reputed writings of antiquity, secular and sacred alike, were in fact composed by a monkish group of literary forgers in the Thirteenth and Fourteenth Centuries. The only works he admitted as authentic were the Latin Scriptures, Homer, Herodotus, and a few others of minor import. In defence (...) of this thesis he argued that it was admitted on every hand that some of the reputed writings of antiquity were not authentic. He was but carrying out a more rigorous examination than had ever before been made. The result of this severely critical scrutiny was to strip away most of the picture we had commonly but erroneously accepted of the antique world and to leave behind what was, by comparison, but a skeleton. This skeleton, alone, could be taken as real; our former beliefs were but a systematic imposture. We had, all unknowing, built up an enchanted vision of the ancient world; at a wave of the critic’s hand the enchantment is banished. (shrink)

I’d like to begin, if I may, by repeating myself. When I spoke at the Institute’s official launch last June, I quoted W.V. Quine’s remark that logic is an old subject, and since 1879 it has been a great one; and I commented that whatever the truth of this, it is undeniably true that philosophy is an old subject and has been a great one since the 5th century BC. The foundation of an institute of philosophy in the (...) University of London has been, in my opinion, a great thing for philosophy and for the University. Our mission is to promote and support philosophy of the highest quality in all its forms, inside and outside the university. With our programmes of events, fellowships and research facilitation, I think we have been carrying out this mission pretty well since our foundation in 2005. But I have already said enough in public about the Institute. Given the occasion, it is appropriate for me to say something instead about philosophy itself. (shrink)

In a piece provocatively entitled “Does Philosophy Matter?” Stanley Fish sets out to respond to my July 24, 2011 Stone column on moral relativism in the New York Times. His argument proceeds as follows. First, Fish changes the topic: instead of talking about the thesis I was discussing, he defines another thesis that, he claims, implausibly, also deserves to be called “moral relativism.” This thesis, he implies, is both more interesting and more defensible than the one I was criticizing. (...) Second, he argues that neither his thesis nor mine could make any difference to “real life,” because philosophical conclusions don’t travel outside the seminar room. His argument limps at both stages. Fish’s ‘relativism’ is neither relativism, nor interesting in its own right. And his claim that no philosophical or meta-ethical thesis can matter in real life is clearly false. (shrink)

This book is a translation of the original Hungarian edition published in 1971. It belongs in the tradition of Hegel, Marx, and Lukacs, and would be of interest to those appreciative of that tradition. The book begins with a discussion of the general distinction between appearance and reality. According to the author, the distinction has at most a rudimentary application to nature below the social level, but is crucial for understanding society. So the book is primarily concerned with social (...) appearances, where the notion of "being-forothers" has a clear application and accounts for the fact that appearances can have objectivity, a quasi-reality, and play a role in the process of historical development. The author "hazards" the thesis that "the individual person in the present of every age necessarily orientates himself in 'false', illusory bodies of thought". He criticizes the "bourgeois" phenomenological and neo-positivist notions of appearance as subjectivistic abstractions, divorced from social praxis. "Man encounters first the individual mass of things rather than phenomena. These data become phenomena only through practical work, when, by the aid of practice, science and technological progress, a systematic division is achieved in which we can discern what is 'behind' the thing immediately in front of us, i.e. essence". (shrink)

The field of aesthetics has long left behind the boundaries that once delimited its territory. Its scope has widened, and its spectrum has become remarkably div.

This article is a data-driven critique of The Philosophical Gourmet Report, the most institutionally influential publication in the field of Anglophone philosophy. The PGR is influential because it is perceived to be of high value. The article demonstrates that the actual value of the PGR, in its current form, is not nearly as high as it is assumed to be and that the PGR is, in fact, detrimental to the profession. The article lists and explains five objections to the (...) methods and methodology of the report. Taken together, the objections demonstrate that the report is severely flawed, failing to provide the information it purports to and damaging the profession overall. Finally, the article explains how several modifications may improve the PGR so that it can more legitimately and equitably play the role it already plays. (shrink)

This study deals with the tensions between old and new Yogācāra, as seen in the Huayan sources, which, in turn, reflect discontinuity between Indian Yogācāra and its reception in China. Its particular focus is on the concept of karmic appearance , as developed in the Awakening of Faith and further elaborated on by many Huayanmasters. This concept illustrates the sudden arising of deluded thoughts and provides us with a paradigm for the approach to the problem of delusion, a problem (...) that is deeply rooted in Tathāgatagarbha Thought and addresses the origin of deluded thoughts against the backdrop of the pure mind. This Huayan solution resembles the concept of free will, as developed in mainstream Christian theology after Augustine attempted to solve the problem of evil, and the concept of playfulness found in Indian Vedānta theology to explain the creation of the illusory world. (shrink)

The history of western metaphysics from Plato onwards is dominated by the dualism of being and appearance. What something really is is believed to be hidden behind the 'mere appearances' through which it manifests. Twentieth-century European thinkers radically overturned this way of thinking. 'Appearance' began to be taken seriously, with the observer participating in the dynamic event of perception.In this important book, Henri Bortoft guides us through this dynamic way of seeing, exploring issues including how we distinguish things, (...) how we find meaning, and the relationship between thought and words. Expanding the scope of his previous book, The Wholeness of Nature, Bortoft shows how Goethean insights combine with this dynamic way of seeing in continental philosophy, to offer an actively experienced 'life of meaning'. This book will be of interest to anyone who wants to understand the contribution and wider implications of modern European thought in the world today. (shrink)

A previously unpublished manuscript found among Hartshorne's papers, the book was completed by Hartshorne in the mid-1980s and constitutes a vigorous and wide-ranging defense of his “neoclassical metaphysics” of creative freedom. Eight of the chapters are revisions of articles Hartshorne published between 1953 and 1986; the remaining five chapters and the preface were not published prior to the appearance of this book.

So far as his critical employment of the concept is concerned, the thing in itself is not a second object. The thing in itself is given in its appearances; it is the object which appears. In other words, the object is taken in a twofold sense. There is no contradiction, Kant maintained, in supposing that one and the same will is, as an appearance, determined by the laws of nature and yet, as a thing in itself, is free. He (...) never meant to hold that the self of the theoretical reason and the self of the practical reason are two separate and distinct entities. It is one and the same object considered from two perspectives. In this sense the thing in itself is purely a limiting concept. So far as the critical method is concerned, objects are always considered from a particular and limited perspective, e.g. science, morality, art, et cetera. This is the central meaning of his theory of appearances. In this employment of the concept it is completely meaningless to speak of the thing in itself as a cause of appearances. The critical distinction between appearances and things in themselves is not intended to be a distinction between subjective sense data and public objects, but between public objects as given according to two or more modes. This involves no extension of the category of causality beyond appearances. Moreover, it is not open to the charge that an unknown object is given the attribute of existence. The thing in itself is known as an appearance. By definition that is the only way that it could be known. To say that we know only appearances and not things in themselves is to state an obvious tautology, namely that objects are known only as they are known. (shrink)

Offers a sustained meditation on the role of interruption in modernity. This book departs from and elaborates an important but overlooked dimension of Walter Benjamin's discourse: the question of style as it bears upon temporality and spatiality. This work suggests that the time has come to revise existing paradigms.

This book proposes that aesthetics begin not with concepts of being or semblance, but with a concept of _appearing_. _Appearing_ bespeaks of the reality that all aesthetic objects share, however different they may otherwise be. For Martin Seel, _appearing_ plays its part everywhere in the aesthetic realm, in all aesthetic activity. In his book, Seel examines the existential and cultural meaning of aesthetic experience. In doing so, he brings aesthetics and philosophy of art together again, which in continental as (...) well as analytical thinking have been more and more separated in the recent decades. Within Seel's framework, to apprehend things and events with respect to how they appear momentarily and simultaneously to our senses represents a genuine way for human beings to encounter the world. The consciousness that emerges here is an anthropologically central faculty. In perceiving the unfathomable particularity of a sensuously given we gain insight into the indeterminable of our lives. Attentiveness to what is _appearing_ is therefore at the same time attentiveness to ourselves. This is also the case when works of art imagine past or future, probable or improbable presences. Artworks develop their transgressive energy from their presence as sense-catching forms. They bring about a special presence in which a presentation of close or distant presences comes about. (shrink)

This book addresses one of the fundamental topics in philosophy: the relation between appearance and reality. John Yolton draws on a rich combination of historical and contemporary material, ranging from the early modern period to present-day debates, to examine this central philosophical preoccupation, which he presents in terms of distinctions between phenomena and causes, causes and meaning, and persons and man. He explores in detail how Locke, Berkeley and Hume talk of appearances and their relation to reality, and (...) offers illuminating connections and comparisons with the work of contemporary philosophers such as Paul Churchland and John McDowell. He concludes by offering his own proposal for a 'realism of appearances', which incorporates elements of both Humean and Kantian thinking. His important study will be of interest to a wide range of readers in the history of philosophy, the history of ideas, and contemporary philosophy of mind, epistemology and metaphysics. (shrink)

Mersenne's answer to Pyrrhonism begins with a great deal of bombast in his dedicatory letter to the king's brother. The sceptics are the enemies of science, they are unworthy of being called men. Since they cannot support the light of truth within themselves they try to limit all human knowledge to the outward appearance of things, and to reduce mankind to a state as lowly as the stupidest animals. The sceptics are the enemies of God and science. What Mersenne (...) was seeking was a rational way of supporting simultaneously the truths of religion and of physics against the attacks of the Pyrrhonists and the Renaissance humanists. The only sceptic that Mersenne names is Sextus Empiricus. He probably had seen Gassendi's work since they had become friends around this time, and had joined forces in attacking the pernicious influence of the alchemist and Rosicrusian, Robert Fludd. (shrink)

Hegel's discussion of the concept of “habit” appears at a crucial point in his Encyclopedia system, namely, in the transition from the topic of “nature” to the topic of “spirit” (Geist): it is through habit that the subject both distinguishes itself from its various sensory states as an absolute unity (the I) and, at the same time, preserves those sensory states as the content of sensory consciousness. By calling habit a “second nature,” Hegel highlights the fact that incipient spirit retains (...) a “moment” of the natural that marks a limitation compared to “pure thought” but that also makes perceptual consciousness possible. This makes Hegel's account analogous in important respects to John McDowell's “naturalism of second nature.” But Hegel's account of habit can be seen as a version of a Kantian synthesis of the productive imagination—and hence presupposes a given material that can become one's own by means of habit. This does not mean that Hegel falls into the Myth of the Given, but it does suggest that an appropriate account of second nature might be committed to something McDowell wants to deny: that nonconceptual states of consciousness play a role (even if not a justificatory role) in perception. (shrink)