Paul Celan’s “Tenebrae” is a scandalous poem: it describes how “unity with the dying Jesus” is achieved by means of the Jewish experience of the concentration camps. In this paper, I provide a new interpretation of “Tenebrae” that breaks from the two traditional ways in which the poem has been viewed—on the one hand, as a Christian poem that suggests that Jesus, insofar as he suffers just like Jewish concentration camp victims do, can provide “hope and redemption for the faithful”, (...) and, on the other hand, as an ironic criticism of this Christian idea. Rather, I suggest that “Tenebrae” is a modification of Christianity: preserving Christian belief about Jesus’s death, it destroys that belief, and does so for the sake of the defense against Christian persecution. Finally, I suggest that this view reveals the peculiar poetic form of “Tenebrae”—what I call “political form.”. (shrink)

According to Leo Strauss, one of the primary purposes of the esotericism practiced by philosophers is the defense against persecution. This defense entails communicating the truth only to philosophers and concealing it from non-philosophers. For many commentators, this conception of esotericism has inegalitarian implications—for example, that the philosophers, who constitute a minority of people, are naturally capable of being told the truth, while the non-philosophers, who constitute a majority, are not. In this article, I argue that Strauss gives another account (...) of esotericism that does not have inegalitarian implications. He gives this account in his discussion of Farabi’s esotericism in the “Introduction” to Persecution and the Art of Writing. I also argue that Strauss presents this account esoterically. The “Introduction” reproduces text from an earlier article by Strauss, “Farabi’s Plato,” and Strauss makes certain changes, which point towards this other account. Finally, I explain why Strauss presents this other account esoterically. (shrink)

This paper is an elaboration of Paul de Man’s critique, in “Heidegger’s Exegeses of Hölderlin,” of Martin Heidegger’s commentary on Friedrich Hölderlin’s poem, “As when on a holiday…” I show that de Man’s critique can be expanded into a critique of a type of testimony that Heidegger ascribes to Hölderlin’s poem. Heidegger ascribes to Hölderlin’s poem what I call “infinite testimony,” but, thereby, suppresses in the poem another type of testimony—what I call “finite testimony. This suppression is most in evidence (...) in Heidegger’s interpretation of Hölderlin’s reference to the myth of Semele, as well as in Heidegger’s excision, in the version of the poem that he printed in the commentary, of the concluding lines of the poem. Additionally, I discuss the political implications of Heidegger’s suppression of the finite testimony depicted in “As when on a holiday...”. (shrink)

This paper critiques Adorno’s interpretation of Paul Celan’s poetry, as well as some of the philosophical ideas that motivate it. For Adorno, Celan’s poetry is “hermetic”—it refuses aesthetic representation; and, by virtue of this hermeticism, it expresses the horror of the Holocaust—a horror whose content is that it refuses aesthetic representation. I give a reading of Celan’s “Tenebrae,” from his 1959 collection Sprachgitter, and show that it uses aesthetic representation; that this use expresses the horror of the Holocaust; and that, (...) in comparison to this, Adorno’s concept of hermeticism is a way of concealing this horror. (shrink)

This article offers a new account of Leo Strauss’s interpretation of Maimonides’ esoteric teaching in the Guide for the Perplexed, which Strauss offers in his seminal essay ‘The Literary Character of the Guide for the Perplexed.’ According to the generally-accepted view, for Strauss, Maimonides’ esoteric teaching is the identity of the secrets of the Torah with Aristotelian philosophy, and—since that philosophy contradicts the foundational beliefs of the Torah—that the Torah has the merely instrumental function of bringing about political well-being. By (...) contrast, I argue that, for Strauss, Maimonides’ esoteric teaching is the necessity of breaking the laws of the Torah for the sake of restoring Israel’s sovereignty. Additionally, I claim that Strauss’s interpretation depends on Carl Schmitt’s ‘decisionism.’. (shrink)

This paper offers a new interpretation of Heidegger's concept of inauthenticity (Uneigentlichkeit) in Being and Time. It breaks from the “conformity interpretation” of inauthenticity, according to which the anonymity of the inauthentic person is due to her conformity to das Man. Rather, it argues that the anonymity of the inauthentic person is due to “existential mania” – a state in which a person denies her death and anxiety, understands her abilities to be limitless, and is perpetually active. It shows how (...) this existential mania – and the anonymity to which it gives rise – is analogous to the mania described by the object relations psychoanalyst Melanie Klein. Finally, drawing on D. W. Winnicott's discussion of mania, it shows how both the inauthentic person's conformity to das Man, and her existential mania, give rise to anonymity. -/- . (shrink)

ABSTRACTA primary theme in Leo Strauss’s early work is how medieval Jewish and Islamic political philosophy, while influenced by Plato, differs from him in crucial ways. This theme is central to Strauss’s 1935 book Philosophy and Law. Philosophy and Law concerns the medieval ‘philosophic foundation of the law,’ which provides a rational justification of revelation. For Strauss, the foundation provides this justification by virtue of some difference it has from Plato. In this paper, I offer a new interpretation of Strauss’s (...) view of this difference. I suggest that, for Strauss, whereas Plato conceived of the legislator and his legislation, the foundation conceives of the sovereign and his sovereign laws. On this basis, I also suggest a solution to a perennial mystery of Philosophy and Law: Strauss claims that the medieval foundation reveals ‘ultra-modern thoughts,’ yet does not explicitly state the identity of these thoughts. I suggest that their author is Carl Schmitt. (shrink)

"[This] book guides readers in thinking deeply about important moral issues that frequently arise in business situations and helps them develop the reasoning and analytical skills to resolve those issues. Combining insightful and accessible textbook chapters by the authors, cases that highlight the real-world importance of key ethical concepts, and reading selections from the most influential voices in contemporary ethical debates, this book provides a comprehensive, flexible, and pedagogically proven course of study exploring the intersections of commerce and ethics."--Book cover.

Sacrificial dilemmas such as the trolley problem play an important role in experimental philosophy (x-phi). But it is increasingly argued that, since we are not likely to encounter runaway trolleys in our daily life, the usefulness of such thought experiments for understanding moral judgments in more ecologically valid contexts may be limited. However, similar sacrificial dilemmas are experienced in real life by animal research decision makers. As part of their job, they must make decisions about the suffering, and often the (...) death, of many non-human animals. For this reason, a context-specific investigation of so-called “3R dilemmas” (i.e., dilemmas where there is a conflict between the principles of replacement, reduction, and refinement of the use of animals in research) is essential to improve the situation of both non-human animals and human stakeholders. An approach well suited for such investigation is experimental philosophical bioethics (“bioxphi”), which draws on methods similar to x-phi to probe more realistic, practical scenarios with an eye to informing normative debates and ethical policy. In this article, we argue for a need to investigate 3R dilemmas among professional decision-makers using the tools of bioxphi. In a first step, we define 3R dilemmas and discuss previous investigations of professionals’ attitudes in such cases. In a second step, we show how bioxphi is a promising method to investigate the whys and hows of professional decision-making in 3R dilemmas. In a last step, we provide a bioxphi template for 3R dilemmas, give recommendations on its use, explore the normative relevance of data collected by such means, and discuss important limitations. (shrink)

Professor Thomas Mulligan undertakes to discredit Milton Friedman's thesis that The Social Responsibility of Business Is to Increase Its Profits. He attempts to do this by moving from Friedman's paradigm characterizing a socially responsible executive as willful and disloyal to a different paradigm, i.e., one emphasizing the consultative and consensus-building role of a socially responsible executive. Mulligan's critique misses the point, first, because even consensus-building executives act contrary to the will of minority shareholders, but even more importantly, because he assumes (...) that the mandate of a shareholder majority brings legitimacy to efforts of corporate managers to utilize corporate wealth in solving social problems. It is the role of our democratic institutions to deal with national agenda issues such as inflation, unemployment, and pollution, not that of the private sector. Corporations and private individuals do have a role to play in enhancing the quality of the human environment, however, and the author suggests a coherent means of developing that role in an effort rescue corporate social responsibility from Mulligan no less than from Friedman. (shrink)

Applying the graded response model within the item response theory framework, the present study analyzes the psychometric properties of Karwowski’s creative self-efficacy scale. With an ethnically diverse sample of US college students, the results suggested that the six items of the CSE scale were well fitted to a latent unidimensional structure. The scale also had adequate measurement precision or reliability, high levels of item discrimination, and an appropriate range of item difficulty. Gender-based differential item functioning analyses confirmed that there were (...) no differences in the measurement results of the scale concerning gender. Additionally, openness to experience was found to be positively related to the CSE scale scores, providing some support for the scale’s convergent validity. Collectively, these results confirmed the psychometric soundness of the CSE scale for measuring CSE and also identified avenues for future research. (shrink)

on The Philosophy of Horror by Noel Carroll.

Non-therapeutic ventilation of potential organ donors would increase the supply of kidneys for transplantation. There are no major ethical objections to it. The means of permitting it are forbidden by laws with an ethical basis. A law permitting it would need an ethical basis. Introducing a third legal method of diagnosing death would be unethical. Expanding the power of the advance directive to permit procedures involving minimal harm would be ethical but not helpful. Extending the power of proxies to permit (...) specific non-therapeutic procedures which caused or risked minimal harm to incompetent patients is the best way forward. (shrink)

There has been considerable discussion about the impact artificial womb technology may have on debates in reproductive ethics. Much of it has focused on abortion. Some ethicists have also proposed, however, that artificial wombs will lead to more embryo adoption, and, in doing so, that they will eliminate an alleged moral tension between opposing most abortions based on a full moral status view of fetuses/embryos but not opposing the use of surplus embryos in fertility medicine. This article evaluates this argument, (...) what I will call the artificial womb argument. It defends two main claims. First, artificial womb technology is unlikely to lead to embryo adoption on the scale needed to resolve the moral tension between opposing abortion but tolerating the use of surplus embryos in what has been termed “parent-friendly” in vitro fertilization (IVF). Second, artificial womb technology is more likely to increase the use of surplus embryos. The artificial womb argument backfires, therefore, on abortion opponents. Far from mitigating the moral tensions between opposing abortion but tolerating parent-friendly IVF, artificial womb technology is more likely to exacerbate these tensions. (shrink)

This article defends misanthropy against what I take to be an underappreciated objection. Several recent defenders of misanthropy have held that it should be understood as involving a critical judgment of humanity based on the belief that human life is saturated with moral failings. The first half of this article identifies a problem for this view: namely, most people do not experience their lives in ways that would seem to be entailed by the misanthrope’s judgment. The second half proposes a (...) solution to this objection—an error theory for misanthropy. Several arguments are given. A common theme among them, however, is that there are good reasons to think that human beings habitually ignore and/or suppress certain displays of their moral failings. A misanthrope can also argue that beings whose lives are choked in moral failings will be more likely to overlook and to disavow them. (shrink)

Classical leadership models have insistently reinforced the notion of leader-centric rule. Business models focus on strong leadership, definitive decision-making and charismatic figures. Authoritarian leadership is the foundation upon which other models are based. However, the adoption of Charismatic Leadership and Great Man theory puts into relief the tendency within democratic rule towards fascist and populist ideology. Many leading philosophers and political scientists lend support to authoritarian rule. This tendency is not always apparent in democratic theory, indeed it is counter-intuitive, but (...) from a critical perspective, we are forced to ask whether there is not something within democracy which invites authoritarianism and harbours the seed of fascism. (shrink)

The present study analyses the psychometric properties of the irrational procrastination scale in a sample of United States college students using the Rasch modeling approach. Results showed that the IPS items had a high level of reliability, good content validity, structural validity, and substantive validity, and no differential item functioning effects in terms of gender. The IPS was found to be unidimensional, supporting the originally proposed theoretical structure by Steel. Finally, psychometric implications derived from the results and study limitations are (...) discussed; recommendations for future investigations are also offered. (shrink)

The United States has a population of three hundred million, according to latest Census Bureau estimates. Forty-seven million, including many non-citizens, are uninsured. That is, 16% of the total United States population has no health insurance. Millions more have inadequate coverage and are in danger of losing that. Private, corporatized medical coverage, structured by the insurance industry, is the basis for the current system. This article is an attempt to lay out the principal health care issues, to look at the (...) alternatives and the cost of those alternatives, and to try to determine whether there is a particular regime that, despite its imperfections, is the best available to us now. (shrink)

Oncologists frequently have to break bad news to patients. Although they are not normally the ones who tell patients that they have cancer, they are the ones who have to tell patients that treatment is not working, and they are almost always the ones who have to tell them that they are going to die and that nothing more can be done to cure them. Perhaps the most difficult cases are those where further treatment is almost certainly futile, but there (...) remains an extremely slim chance of yet more aggressive treatment having a near-miraculous effect. In such situations, it can be difficult for the oncologist to decide how to explain things to the patient, and how much to tell them. It can also be very difficult to achieve the correct balance between respecting the patient’s autonomy and not exposing them to harm. This paper examines an example of one such case and makes three suggestions. First, that respecting autonomy cannot be achieved by maximising information-sharing only to deny patients the chance to make decisions based on that information; second, that the simplistic application of the principles of nonmaleficence and respect for autonomy can lead to erroneous conclusions about the most ethical course of action; and third, that there is an extra reason, in addition to respecting patients’ autonomy, for attempting near-futile last-ditch interventions: when treating rare conditions, useful evidence can be generated that will benefit future patients. (shrink)

Teachers frequently find that their teaching is unsuccessful with a particular group of students. This paper describes how Heidegger’s ontology was useful to teachers as they developed a distance education platform to teach astronomy to culturally diverse Aotearoa New Zealand secondary school students. Māori students do not perform well within their State’s model of normalising education, and academic authors ascribe this “failure” to the effects of cultural difference and imperialism. This paper conjectures that Māori are not merely “culturally different” but (...) that they represent a metaphysical heritage that is akin to that described as Greek metaphysics by Heidegger. There are cultural artefacts and practices that serve for modern Māori in a way that parallels Heidegger’s account of the ancient Greeks. Māori may represent an ontological tradition that stands completely outside of Western metaphysics. If the conjecture is correct, normalising education is unlikely to ever to be satisfactory for Māori. (shrink)

Classical leadership models have insistently reinforced the notion of leader-centric rule. Business models focus on strong leadership, definitive decision-making and charismatic figures. Authoritarian leadership is the foundation upon which other models are based. However, the adoption of Charismatic Leadership and Great Man theory puts into relief the tendency within democratic rule towards fascist and populist ideology. Many leading philosophers and political scientists lend support to authoritarian rule. This tendency is not always apparent in democratic theory, indeed it is counter-intuitive, but (...) from a critical perspective, we are forced to ask whether there is not something within democracy which invites authoritarianism and harbours the seed of fascism. (shrink)

The ambivalence of human-animal-relationships culminates in our eating habits; most people disapprove of factory farming, but most animal products that are consumed come from factory farming. While psychology and sociology offer several theoretical explanations for this phenomenon our study presents an experimental approach: an attempt to challenge people’s attitude by confronting them with the animals’ perspective of the consumption process. We confronted our participants with a fictional scenario that could result in them being turned into an animal. In the scenario, (...) a wicked fairy forces them to choose a ticket. Depending on their choice of ticket they have equal chances of becoming a human being with a certain consumption behaviour (meat eater, organic eater, vegetarian, vegan) or, correspondingly, becoming a certain kind of animal (factory farmed meat animal, organically farmed meat animal, animal for dairy/egg production, free living animal). Our results indicate a strong discrepancy between people’s actual consumption habits (mostly regular meat eaters) and their choices in the experiment (strong preferences for the organic or vegan life style). The data reveal a broad spectrum of explanations for people’s decisions in the experiment. We investigated the influence of four different factors on the participant’s choices in addition to reasons they gave as open-ended answers. Correspondingly, different coping strategies to overcome the tension (cognitive dissonance) between real-life consumption choices and attitudes towards nonhuman animals could be detected. Furthermore, many participants indicated a lack of knowledge concerning living conditions in farming but also concerning capacities and properties of nonhuman animals. (shrink)

Many people have moral qualms about embryo research, feeling that embryos must deserve some kind of protection, if not so much as is afforded to persons. This paper will show that these qualms serve to camouflage motives that are really prudential, at the cost of also obscuring the real ethical issues at play in the debate concerning embryo research and therapeutic cloning. This in turn leads to fallacious use of the Actions/Omissions Distinction and ultimately neglects the duties that we have (...) towards future persons. (shrink)

Although "Middle Comedy" may best serve as a chronological label, the remains of pre-Menandrian, fourth-century comic productions suggest that certain characteristics were more dominant at this time than in earlier or later periods of Greek comedy. The possible sources for these characteristics are wide-ranging, but available evidence indicates that fifth-century satyr drama was one of the most important. Not only do fragments, titles, and plots reveal a significant generic relationship, but Aristotle even seems to link their comic mode. Fifth-century satyr (...) plays, I argue, functioned as an important model for the poets of Middle Comedy. (shrink)

Part of the baths regulations preserved on a bronze plaque, engraved more or less identically on each side, from the copper mine at Vipasca, Lusitania. The manager is to wash, clean and grease the waterheating vats once a month. Such vats, as mentioned by Vitruvius in his discussion of public baths , were three in number: aena supra hypocausim tria sunt componenda. They were sizeable articles: Propertius seems to see himself tortured in one: Veneris torrebar aeno. The greasing was to (...) keep aerugo, copper rust, at bay; for this purpose Cato in general recommends amurca, lees of olive oil: ahena omnia amurca unguito…et aerugo non erit molesta; and also for greasing axles amurca axem unguito. For bronze tablets exposed to the weather such as the numerous public records on temple walls and the like Pliny recommends olive oil: aera…robiginem celerius trahunt…nisi oleo perunguantur. The phrase e recenti which occurs in both versions of the text is unexampled, and the CIL editors suggest that it means ex integro, afresh. However I am inclined to think that the engraver had a faulty copy in front of him and we should read adipe recenti. (shrink)

In the latter half of the 20th century, Western medicine moved death from the home to the hospital. As a result, the process of dying seems to have lost its spiritual dimension, and become a matter of prolonging material life by means of medical technology. The novel quandaries that arose led in turn to medico-legal regulation. This paper describes the recent regulation of dying in Israel under its Dying Patient Law, 2005. The Law recognizes advance directives in principle, but limits (...) their effect and form through complex medico-legal artifices. It reflects a culture that places high value on both scientific medicine and the sanctity of life as such, and illustrates a medical culture that pitches battle against death. At the same time, the Law constructs the will of the individual in a medico-legal language that is alien to the lay person. The paper suggests an alternative approach to advance care planning that is patient-centred and addresses the psycho-social needs of the individual in terms of her relational autonomy. From this perspective, advance care planning becomes an opportunity to extract the patient from the medical context and allow her to speak about her approaching death with close ones in her own terms of reference. To this end, there is a need for facilitation of an intimate encounter where patients can speak about their concerns with their loved ones. The paper also presents a methodological approach of attentive listening, which can be applied across diverse cultures and circumstances. (shrink)

Pilcher, Carmel Review of: Earth unites with heaven: An introduction to the liturgical year, by Gerard More, Northcote, VIC: Morning Star, 2014, pp. 75, $12.95.

Commemorative volume on Jaysankar Lal Shaw, b. 1939, Indian philosopher.

Pilcher, Carmel Review(s) of: Aboriginal church paintings: Reflecting on our faith, by Eugene Stockton Editor with Terence O'Donnell (Lawson: Blue Mountain Education and Research Trust Publishers, 2010), pp.45, $20.00.

Analytic theology has sometimes been criticized as ahistorical. But what this means, and why it is problematic, have often been left unclear. This essay explicates and supports one way of making that charge while simultaneously showing this ahistoricity, although widespread within analytic theology, is not essential to it. Specifically, some analytic theologians treat problematic doctrines as metaphysical puzzles, constructing speculative accounts of phenomena such as the Trinity or Incarnation and taking the theoretical virtues of such accounts to be sufficient in (...) themselves to defend traditional doctrines with no need for additional, historical premises. But due to the different epistemic structures of metaphysical and theological puzzles, I argue that importing this methodology into philosophical theology results in invalid or question-begging arguments, and it is unclear how a virtue-centric methodology could be repaired without collapsing into a more historical methodology, which some of the best (but unfortunately not all) analytic theologians follow. (shrink)

In this article, cluster analysis is used to explore the conflicting results reported when the Defining Issues Test is used to explain moral reasoning ability in business situations. Using a convenience sample, gender, age, work experience, and ethics training were examined to determine their impact on the level of moral reasoning ability as measured by the Defining Issues Test. Using the whole sample, a significant difference was found for average P scores reported for males and females, but no significant differences (...) were found based on age, work experience, and ethics training. However, the sample fell into distinct clusters that identified distinct male and female groupings. While females naturally fell into two distinct high- and low-moral reasoning ability clusters, male clusters were dominated more by work experience and ethics training. Clearly there are other factors mitigating the level of moral reasoning ability for males which require further exploration. The findings suggest that while the P score provides an initial point of comparison, the real benefit to the test is in exploring what is different for males and females in terms of training needs, and the impact of work experience on the moral reasoning ability, and most importantly, how to make ethics training enticing. Recommendations for future research are also discussed. (shrink)

I extend theorems due to Roy Cook on third- and higher-order versions of abstraction principles and discuss the philosophical importance of results of this type. Cook demonstrated that the satisfiability of certain higher-order analogues of Hume's Principle is independent of ZFC. I show that similar analogues of Boolos's new v and Cook's own ordinal abstraction principle soap are not satisfiable at all. I argue, however, that these results do not tell significantly against the second-order versions of these principles.

A Hobbesian utopia might sound paradoxical. Hobbes never prescribed a utopia per se, and he is well-known for his practical and pragmatic approach to human nature and to politics. Yet, this article identifies several utopian elements in Hobbes, starting with the ways in which his contemporaries thought of his work as utopian. Following Galileo and others, Hobbes might have been part of a utopian moment, or at least believed that he was, especially due to his novel and historic philosophy. Behind (...) his dystopian description of the state of nature there is a utopian vision of a civilized, peaceful, and industrious society, the result of true moral philosophy. Finally, the differences between Hobbes and Plato notwithstanding, there might be one overlooked similarity: if Plato designed a republic where Socrates would not have been persecuted, Hobbes might have designed a commonwealth that would produce and allow future Galileos to work without hindrance. (shrink)