Crucially, blame can be addressed to its targets, as an implicit demand for recognition. But when we ask whether offenders would actually appreciate this demand, via a sound deliberative route from their existing motivations, we face a puzzle. If they would, their offense reflects a deliberative mistake, and blame’s hostility seems unnecessary. If they wouldn’t, addressing them is futile, and blame’s emotional engagement seems unwarranted. To resolve this puzzle, I develop an account of blame as a proleptic response to indeterminacy (...) in its target’s reasons, yielding attractive accounts of blame’s relation both to internal reasons claims and to free will. (shrink)

While the objects of olfaction are intuitively individuated by reference to the ordinary objects from which they arise, this intuition does not accurately capture the complex nature of smells. Smells are neither ordinary three-dimensional objects, nor Platonic vapors, nor odors. Rather, smells are the molecular structures of chemical compounds within odor plumes. Molecular Structure Theory is offered as an account of smells, which can explain the nature of the external object of olfactory perception, what we experience as olfactory objects, and (...) what determines the olfactory quality of smells by which we can demarcate the spatiotemporal boundaries of smells. (shrink)

I here settle a recent dispute between two rival theories in distributive ethics: Restricted Prioritarianism and the Competing Claims View. Both views mandate that the distribution of benefits and burdens between individuals should be justifiable to each affected party in a way that depends on the strength of each individual’s separately assessed claim to receive a benefit. However, they disagree about what elements constitute the strength of those individuals’ claims. According to restricted prioritarianism, the strength of a claim is determined (...) in ‘prioritarian’ fashion by both what she stands to gain and her absolute level of well-being, while, according to the competing claims view, the strength of a claim is also partly determined by her level of well-being relative to others with conflicting interests. I argue that, suitably modified, the competing claims view is more plausible than restricted prioritarianism. (shrink)

Qualitative-consciousness arises at the sensory level of olfactory processing and pervades our experience of smells to the extent that qualitative character is maintained whenever we are aware of undergoing an olfactory experience. Building upon the distinction between Access and Phenomenal Consciousness the paper offers a nuanced distinction between Awareness and Qualitative-consciousness that is applicable to olfaction in a manner that is conceptual precise and empirically viable. Mounting empirical research is offered substantiating the applicability of the distinction to olfaction and showing (...) that olfactory qualitative-consciousness can occur without awareness, but any olfactory state that we are aware of being in is always qualitative. Evidence that olfactory sensory states have a qualitatively character in the absence of awareness derives from research on mate selection, the selection of social preference for social interaction and acquaintances, as well as the role of olfactory deficits in causing affective disorders. Furthermore, the conservation of secondary processing measures of olfactory valence during olfactory imagery experiments provides verification that olfactory awareness is always qualitatively conscious—all olfactory consciousness smells phenomenal. (shrink)

Mental Imagery, whereby we experience aspect of a perceptual scene or perceptual object in the absence of direct sensory stimulation is ubiquitous. Often the existence of mental imagery is demonstrated by asking one’s reader to volitionally generate a visual object, such as closing ones eyes and imagining an apple. However, mental imagery also arises in auditory, tactile, interoceptive, and olfactory cases. A number of influential philosophical theories have attempted to explain mental imagery in terms of belief-based forms of representation using (...) the Dependence Thesis, dependence upon means of access, such as enactivism, or in terms of the similarity of content with perceptual processing. The focus of this paper concerns the later approach and in particular assessing if Nanay’s promissory note that his theory is applicable to modalities other than vision, such as smell, seems likely to be of theoretical tender. The thesis argued for in this paper is that olfactory imagery exists and is best accounted for by considering it as a type of perceptual processing with a unique representational format relative to the olfactory perceptual modality. The paper concludes by summarizing the applicability of Nanay’s theory of mental imagery for olfaction and suggests some further issues that arise when transitioning to multi-modal mental imagery. (shrink)

The olfactory system processes smells in a structural manner that is unlike the composition of thoughts or language, suggesting that some of the content of our olfactory experiences are represented in a format that does not involve concepts. Consequently, formative non-conceptual content is offered as an alternative theory of non-conceptual content according to which the difference between conceptual and non-conceptual states is simply a matter of the format of their structural parts and relations within a system of representations. Aside from (...) the theoretical merits of rethinking the quagmire of a debate regarding non-conceptual content as a format issue, studying olfaction shows that formative non-conceptual content is empirically plausible. (shrink)

The Equal Weight View holds that, when we discover we disagree with an epistemic peer, we should give our peer’s judgment as much weight as our own. But how should we respond when we cannot tell whether those who disagree with us are our epistemic peers? I argue for a position I will call the Earn-a-Spine View. According to this view, parties to a disagreement can remain confdent, at least in some situations, by fnding justifable reasons to think their opponents (...) are less credible than themselves, even if those reasons are justifable only because they lack information about their opponents. (shrink)

“Sophisticated” theories of welfare face two potentially devastating criticisms. They are based upon two claims: that theories of welfare should be tested for what they imply about newborn infants and that even if a theory of welfare is intended to apply only to adults, we might still have sufficient reason to reject it because it implies an implausible divergence between adult and neonatal welfare. It has been argued we ought reject sophisticated theories of welfare because they have significantly counterintuitive implications (...) about neonatal welfare and because they imply an implausible divergence between the welfare of adults and that of newborns. I argue against both claims. (shrink)

In 1894, the British sociologist Benjamin Kidd published Social Evolution, an influential book that summarised and evaluated the prevailing social theories at the end of the nineteenth century: Karl Marx's socialism and Herbert Spencer's social Darwinism. Both of these conflicting theories were based on Darwinian evolutionary theory. In this book, Kidd discusses the immense changes that applied science has brought to the world and the interconnectedness of everyone. The book's ten chapters include discussions of the conditions of human progress, (...) the function of religious beliefs, and the organisation of the working classes. Kidd found flaws in both Karl Marx's and Herbert Spencer's vision of society's future and concluded that religion was essential for the evolution of society because it acts in the interest of generational group survival rather than individual competition. Social Evolution called for a comprehensive study of society because a new era in Western civilisation was beginning. (shrink)

In this paper, I present an argument for a rational norm involving a kind of credal attitude called a quantificational credence – the kind of attitude we can report by saying that Lucy thinks that each record in Schroeder’s collection is 5% likely to be scratched. I prove a result called a Dutch Book Theorem, which constitutes conditional support for the norm. Though Dutch Book Theorems exist for norms on ordinary and conditional credences, there is controversy about the epistemic significance (...) of these results. So, my conclusion is that if Dutch Book Theorems do, in general, support norms on credal states, then we have support for the suggested norm on quantificational credences. Providing conditional support for this norm gives us a fuller picture of the normative landscape of credal states. (shrink)

According to the standard analysis of degree questions, the logical form of a degree question contains a variable that ranges over individual degrees and is bound by the degree question operator how. In contrast with this, we claim that the variable bound by the degree question operator how does not range over individual degrees but over intervals of degrees, by analogy with Schwarzschild and Wilkinson's proposal regarding the semantics of comparative clauses. Not only does the interval-based semantics predict the existence (...) of certain readings that are not predicted under the standard view, it is also able, together with other natural assumptions, to account for the sensitivity of degree questions to negative islands, as well as for the fact, uncovered by Fox and Hackl, that negative islands can be obviated by some properly placed modals. Like Fox and Hackl, we characterize negative island effects as arising from the fact that the relevant question, due to its meaning alone, can never have a maximally informative answer. Contrary to Fox and Hackl, however, we do not need to assume that scales are universally dense, nor that the notion of maximal informativity responsible for negative islands is blind to contextual parameters. (shrink)

One of the leading scholars and academic administrators of his time, Benjamin Jowett was Master of Balliol College as well as Regius Professor of Greek and, for a time, vice-chancellor at Oxford University. Along with his achievements in the area of academic reform, Jowett is remembered for this four-volume translation of Plato's dialogues. Characterising Plato as the 'father of idealism', Jowett reminds readers that while 'he may be illustrated by the writings of moderns … he must be interpreted by (...) his own, and by his place in the history of philosophy'. In this first volume, he includes fourteen early and middle dialogues such as Charmides, Apology, Crito, and Phaedo, each presented with a separate editorial introduction. Jowett's work represents a towering achievement in the field of classical and philosophical studies that had important influence on the subsequent study of Plato. (shrink)

This paper makes explicit the way in which many theorists of the epistemology of uncertainty, or formal epistemologists, are committed to a version of noncognitivism—one about thoughts that something is likely. It does so by drawing an analogy with metaethical noncognitivism. I explore the degree to which the motivations for both views are similar and how both views have to grapple with the Frege‐Geach Problem about complex thoughts. The major upshot of recognizing this noncognitivism is that it presents challenges and (...) opportunities not only in the philosophy of mind and language but also in epistemology itself. I present some examples where attention to the implicit noncognitivism in formal epistemology has affected or should affect epistemological theory. And I suggest that it is likely that further examples of this sort will arise. (shrink)

Research into the neural correlates of consciousness (NCC) aims to identify not just those brain areas that are NCC, but also those that are not. In the received method for ruling out a brain area from being an NCC, this is accomplished by showing a brain area’s content to be consistently absent from subjects’ reports about what they are experiencing. This paper points out how this same absence can be used to infer that the brain area’s content is cognitively inaccessible, (...) in which case we would expect its content to be absent from subjects’ reports whether its content is (phenomenally) conscious or not. If so, such reports cannot count as evidence against that brain area being an NCC, and the received method fails. An alternative method (one suggested in Block, 2007) is considered. (shrink)

This paper reveals the original teaching from Sinai that Rosenzweig claims to have discovered while translating Exodus 3 with Martin Buber, and why he viewed this discovery as vindicating their decision to translate the Tetragrammaton in the way they did. A report of this discovery is to be found, I show, in the exchange between Buber and Rosenzweig during their translation of Exodus, as recorded in the Working Papers (Arbeitspapiere). The significance of Rosenzweig’s account of the divine name only becomes (...) fully clear, however, when viewed against the background of the revelation of the divine name in The Star of Redemption. (shrink)

Sedlakova and Trachsel (2023) discuss the ethical concerns associated with employing what they term conversational artificial intelligence as therapist substitutes. Given their apprehensions, they...

Recently, extremist ‘populist’ parties have succeeded in obtaining large enough democratic electoral mandates both to legally make substantive changes to the law and constitution and to legally eliminate avenues to challenge their control over the government. Extremists place committed liberal democrats in an awkward position as they work to legally revolutionize their constitutions and turn them into ‘illiberal democracies’. This article analyses political responses to this problem. It argues that the twin phenomena of legal revolution and illiberal democracy reveal a (...) latent tension between the constitutional commitments to democracy and liberalism, that is, the equal chance to have one’s political goals enacted into law and individual basic rights. Political extremists make the latent tension real when they use the procedures of democratic legal change to abrogate constitutional commitments to liberalism, among other things. Although the two commitments normally coexist side by side, exceptional times raise an existential dilemma for liberal democracies: is it constitutional to democratically amend liberalism out of the constitution? After analysing the moral legitimacy of both the democratic and liberal arguments, this article concludes that liberal constitutionalism is constitutive of genuine democracy. In other words, it is unconstitutional to abrogate basic liberal commitments and it is legitimate to adopt constitutional mechanisms to guarantee liberalism – even if it means constraining democracy to do so. This article then situates ‘constrained democracy’ within the liberal current as a way to conceive of and respond to this pressing problem. It concludes by discussing four constitutional mechanisms – inspired by the German Grundgesetz – to guarantee liberalism: unambiguous lexically prior commitment to liberalism, limits on negative majorities, the eternity clause and party bans. It concludes that constrained democracy is an important constitutional guarantee of liberal democracy and that the four mechanisms, among others, are essential to enact constrained democracy. (shrink)

This chapter assesses theories of the nature of personal love in Anglophone philosophy from the last two decades, sketching a case for pluralism. After rejecting arationalist views as failing to accommodate cases in which love is irrational, and contemporary quality views as giving love the wrong kind of reason, it argues that other theories only account for different subsets of what a complete theory of love should explain. It therefore concludes that while love always consists in valuing someone as a (...) particular individual, there are multiple ways of doing this, corresponding to multiple kinds of love. (shrink)

Benjamin Barber is one of America's preeminent political theorists. He has been a significant voice in the continuing debate about the nature and role of democracy in the contemporary world. A Passion for Democracy collects twenty of his most important writings on American democracy. Together they refine his distinctive position in democratic theory. Barber's conception of "strong democracy" contrasts with traditional concepts of "liberal democracy," especially in its emphasis on citizen participation in central issues of public debate. These essays (...) critique the "thin representation" of liberal democracy and buttress the arguments presented in Barber's twelve books, most recently in his well-received Jihad vs. McWorld: How Globalism and Tribalism Are Re-shaping the World. In these pieces, Barber argues for participatory democracy without dependence on abstract metaphysical foundations, and he stresses the relationship among democracy and civil society, civic education, and culture. A Passion for Democracy is divided into four sections. In the first, "American Theory: Democracy, Liberalism, and Rights," Barber addresses issues of ongoing relevance to today's debates about the roots of participatory democracy, including individualism vs. community, the importance of consent, and the irrelevance of Marxism. Essays in the second section, "American Practice: Leadership, Citizenship, and Censorship" provide a "strong democracy" critique of American democratic practice. "Education for Democracy: Civic Education, Service, and Citizenship" applies Barber's theories to three related topics and includes his much-discussed essay "America Skips School." The final section, "Democracy and Technology: Endless Frontier or End of Democracy?" provides glimpses into a future that technology alone cannot secure for democracy. In his preface, Barber writes: "In these essays... I have been hard on my country. Like most ardent democrats, I want more for it than it has achieved, despite the fact that it has achieved more than most people have dared to want." This wide-ranging collection displays not only his passion for democracy, but also his unique perspective on issues of abiding importance for the democratic process. (shrink)

This article seeks to understand the origins of the Soviet concept of ‘sluggish schizophrenia’, a diagnostic category that was used to imprison political dissidents in the post-WWII era. It focuses on the 1920s and 1930s, a period when Soviet psychiatrists attempted to find ways to diagnose schizophrenia at its earliest stages. The new Soviet state supported these efforts, funding new institutions where clinicians encountered types of patients they had not previously studied. Conceptual disagreements arose about what symptoms could be used (...) to diagnose schizophrenia, and how it could be differentiated from other ‘borderline’ mental disorders such as neurosis and psychopathy. Several research groups used their findings to propose new clinical concepts, including ‘mild schizophrenia’ and sluggish schizophrenia. By the early 1930s Soviet psychiatrists no longer shared a basic consensus about schizophrenia. At the same time, the priorities of the Soviet government under Joseph Stalin ceased to support preventative psychiatry. The result was a 1936 ‘discussion’ at which the concept of mild schizophrenia was criticized and sluggish schizophrenia was held up as a model for how the discipline should develop in the future. (shrink)

The human visual system is amazing in its ability to guide us in a wide range of tasks - driving, reading, playing ball games, or reading music. Somehow our eyes just manage to find the information we need to perform such tasks. This book explores how our eyes process and communicate the data needed for us to negotiate the world around us.

For years, many people have believedthat the only reasonable way to approach a problem of environmental concern is to evaluate the eventuating state of affairs. Since environmental matters are primarily about states of affairs, these ‘consequentialist’ approaches appear to make sense. More recently, however, others have looked to different branches of philosophy for guidance. These non- or anti-consequentialist theorists typically fall into two camps: act-oriented camps and character-oriented camps. This chapter aims to defend nonconsequentialist act-oriented ethics, and in particular, a (...) deontological justificatory liberalism, as at least one plausible route forward for environmental ethics. It does so by suggesting that more traditional consequentialist approaches to environmental problems are subject to potentially devastating criticisms that can more adequately be handled by some deontological approaches. (shrink)

This paper argues that the cognitive status and cognitive value of thoughts should be clarified through a description of the mechanics of the theoretical power of judgment. Three pairs of concepts essentially constitute its tools: 1. determinative and reflective judgments; 2. constitutive and regulative principles; and 3. transcendental and empirical applications. Against the general approach to dealing with these concepts, i.e., against the tendency to consider them as synonymous or as forming a parallel structure, this article sharpens the distinctions between (...) these three pairs of concepts. For that reason the methodological hypothesis according to which there is no inner relation between these respective pairs of concepts will be put to the test. The hypothesis says that these concepts should be prima facie combinable: e. g., one should be able to say what a judgment that is simultaneously transcendental, regulative and determining would be like, or why such a combination is impossible. Combining the three concept-pairs creates eight possibilities that are presented systematically in the table at the end of the article. The discussion shows the precise status of each kind of law of nature and their relationships to empirical experience are described in greater detail. (shrink)

“I can smell you”—spoken as a factive statement, it is jarring and if uttered to a stranger it seems transgressive. Telling someone you see them generates a sense of affirming their identity, but your smell is private. Perhaps smell isn’t the lead sense, but what I hope to make clear throughout this chapter is that our sense of smell allows us to perceive aspects of our own and other’s identity. The chapter aims to show that our unconscious perception of the (...) smell of ourselves and others partially constitutes the foundations for our sense of self. We are immersed within an invisible sea of odourous chemical currents, some derived from our environment with its everyday flux of objects while other odourous plumes derive from the humanity encompassing us. People have a rich bouquet of smells generated from the volatile chemical compounds emanating from them, including their bodily odours (BO), their adorned perfumes, and associated environmental smells from their abode hitchhiking on their person. As individuals we have a smell that is composed from these ranges of odours that allows us to recognize ourselves as an olfactory entity distinct from someone else’s BO bouquet. However, if forced to introspectively report our own smell we would be befuddled. We aren’t often aware of smelling ourselves (unless we are worried about stinking), and we have trouble recollecting the last time we volitionally engaged in exploratorily sniffing someone else. Thus, establishing a weak constitution relation between smelling and our sense of self is challenging. What will need to be revealed is something that escapes our daily awareness and introspective access, that is, that we are continually perceiving our own and other people’s smells. Moreover, these qualitative states occur outside of conscious awareness and yet generate an underlying aspect of our sense of self. Aside from jostling our intuitions about the foundations of our sense of self the evidence surveyed might also require reconceptualizing the conscious versus unconscious distinction in accommodating the nature of our olfactory self and other smelling. (shrink)

In the Alcibiades I, Socrates argues for the importance of self-knowledge. Recent interpreters contend that the self-knowledge at issue here is knowledge of an impersonal and purely rational self. I argue against this interpretation and advance an alternative. First, the passages proponents of this interpretation cite—Socrates’ argument that the self is the soul, and his suggestion that Alcibiades seek self-knowledge by looking for his soul’s reflection in the soul of another—do not unambiguously support their reading. Moreover, other passages, particularly Socrates’ (...) cross-examination of Alcibiades, suggest the contrary reading, that self-knowledge includes knowledge of qualities peculiar to the individual. (shrink)

Scholars have long recognized the importance of liberty in Milton's early prose, but they tend to center their analysis on republicanism. Although he would go on to express republicanism, Milton's early tracts tie liberty to English political and legal traditions rather than classical ones. Milton, in his early tracts, utilizes the language of the ancient constitution and the common law as he centers liberty on the property and bodies of English citizens, thus framing liberty in distinctly English terms. Additionally, Milton's (...) early prose accepts the power of the monarch, revealing Milton's initial commitment to the existing political structure. (shrink)

This article provides a survey of Walker Percy's criticism of what Pope Benedict XVI calls “scientificity,” which entails a constriction of the dynamic interaction of faith and reason. The process can result in the diminishment of ethical considerations raised by science's impact on public policy. Beginning in the 1950s, Percy begins speculating about the negative influence of scientificity. The threat of a political regime using weapons of mass destruction is only one of several menacing developments. The desacrilization of human life (...) from cradle to grave leads Percy to assert that modern science's impact is often radically incoherent. In The Moviegoer, Percy finds his existential and theistic voice that would enable him to advance his critique of science. (shrink)

Latin constructions of the type magna cum laude "with great praise" have traditionally been equated structurally and historically with univerbated phrases of the type mecum "with me" and further with postpositional constructions in Sabellic like Umbrian nertru-co persi "at the left foot." Moreover, all three have been adduced as archaic survivals of postpositional syntax in Italic. A detailed investigation of both the synchrony and diachrony of these constructions, however, reveals that these conclusions are for the most part incorrect and that (...) our historical account of the evolution of adpositional syntax in both branches of Italic must be revised. (shrink)

In its classical form, epiphenomenalism is the view that conscious mental events have no physical effects: while physical events cause mental events, the opposite is never true. Unlike classical epiphenomenalism, contemporary forms do not hold that conscious men­ tal states always lack causal efficacy, only that they are epiphenomenal relative to certain kinds of action, ones we pre-theoretically would have thought consciousness to causally contribute to. Two of these contemporary, empirically based challenges to the efficacy of the mental are the (...) focus of this chapter. The first, originating in research by Libet, has been interpreted as showing that the neural events initiating voluntary actions precede our conscious willing of them, meaning the conscious will cannot be what causes them. The second challenge, originating in studies by Milner and Goodale, consist of instances in which the content of visual consciousness and motor action dissociate, casting doubt on the intuitive view that visual consciousness guides visually based motor action. (shrink)

Comprehension of moral reasoning is important both for successful moral education and for Kohlbergian claims that moral reasoning development is cognitive in nature. Because a psychometrically appropriate moral comprehension instrument does not appear to exist, the Moral Comprehension Questionnaire (MCQ) was constructed in Study 1 and displayed some positive reliability and validity findings. Study 2 used this questionnaire to examine whether the increased Defining Issue Test (DIT) p scores shown by liberals is indicative of increased cognitive development. While liberals displayed (...) slightly greater moral comprehension than conservatives, moral comprehension and political orientation mostly appear to contribute independently to high p scores. Additionally, consistent with Kohlbergian theory, comprehension of Stage 5 moral reasoning is more challenging than comprehension of Stage 3 or 4 reasoning. Consequently, while p scores are somewhat cognitive developmental in nature, they also are independently predicted by political orientation. (shrink)

In contradistinction to the many monographs and edited volumes devoted to historical, cultural, or theological treatments of demonology, this collection features newly written papers by philosophers and other scholars engaged specifically in philosophical argument, debate, and dialogue involving ideas and topics in demonology. The contributors to the volume approach the subject from the perspective of the broadest areas of Western philosophy, namely metaphysics, epistemology, logic, and moral philosophy. The collection also features a plurality of religious, cultural, and theological views on (...) the nature of demons from both Eastern and Western thought, in addition to views that may diverge from these traditional roots. _Philosophical Approaches to Demonology_ will be of interest to philosophers of religion, theologians, and scholars working in philosophical theology and demonology, as well as historians, cultural anthropologists, and sociologists interested more broadly in the concept of demons. (shrink)

This unique Handbook provides a sophisticated, scholarly overview of the most advanced thought regarding the idea of life after death. Its comprehensive coverage encompasses historical, religious, philosophical and scientific thinking. Starting with an overview of ancient thought on the topic, The Palgrave Handbook of the Afterlife examines in detail the philosophical coherence of the main traditional notions of the nature of the afterlife including heaven, hell, purgatory and rebirth. In addition (and breaking with traditional conceptions) it also explores the most (...) recent exciting advance – digital models. Later sections include analysis of various possible metaphysical accounts that might make sense of the afterlife (including substance dualism, emergent dualism and materialism) and the science of near death experiences as well as the links between human psychology and our attitude to the afterlife. Key features: • Grounded in the most advanced philosophical, theological and scientific thinking • Contributions by eminent scholars from the world’s top universities • Balanced treatment of fundamental issues that are relevant to everyone • Diverse approaches ranging from the religious to the scientific, from the optimistic to the pessimistic • A major section on the meaning of the afterlife which includes chapters on fear, purpose, evil, and issues regarding identity The Palgrave Handbook of the Afterlife is essential reading for scholars, researchers and advanced students researching attitudes to and effects of beliefs about death and life after death from philosophical, historical, religious, psychological and scientific perspectives. (shrink)

This article compares two versions of a story about a Tibetan Buddhist monk, Sgra tshad pa Rin chen rnam rgyal, who engages in sexual intercourse with a laywoman. The authors of these two narratives, dating from the fifteenth and nineteenth centuries, each provide a different rationale for the monk’s behavior. In the earlier telling, Rin chen rnam rgyal is said to have “eased the suffering” of a “lust-crazed” woman, conducting himself virtuously, as a bodhisattva. In the later telling, the monk (...) is forcibly seduced by his patron and he adheres to a provision found in the Mūlasarvāstivāda Vinaya, which specifies that the usual punishment intended for a Vinaya transgression of sexual intercourse—loss of communion from the order—may be commuted if the act has not been concealed from others. This article focuses on the transformation of the story and proposes that its changes contribute to the author’s wider commentary on strict Vinaya observance as an element of Buddhist monastic exemplarity. (shrink)

For many Christian ethicists the language of individualism serves as a philosophical short-hand for an atomistic and anti-social existence which refuses the invitation of a common life with others. Is this negative description deserved? This article undertakes a close reading of the categories of the individual and the person in order to formulate a theologically affirmative account of certain liberal strands of social and political individualism. In an effort to ground this project, dialogue is initiated with the Quaker theological tradition. (...) Through a close engagement with early Quaker accounts of community, selfhood and conversion, the discussion retrieves a social and teleological model of individuality which challenges key suppositions of individualism’s contemporary critics. This article concludes by considering ways in which Quaker formations of the individual can assist the Church in the task of faithfully engaging with liberal societies. (shrink)

Throughout his theological career Stanley Hauerwas has struggled to maintain a demarcation between liberal and Christian ethics. Is such a separation theologically defensible? In an effort to deconstruct Hauerwas’s hostility to liberalism through Hauerwasian categories, the following article examines areas of resemblance between liberal and Hauerwasian ethics. Through a comparative reading of the liberalisms of J. S. Mill (1806–1873) and E. M. Forster (1879–1970), the following argument retrieves a neglected form of liberal politics which in many respects conforms to the (...) structure of Hauerwas’s radical description of Christian discipleship. Instead of understanding the Church as an isolated colony embattled against non-Christian culture, Mill and Forster challenge Hauerwas to consider the liberal polity as both the child and responsibility of the Church. (shrink)

Cathryn Vasseleu _Textures of Light: Vision and Touch in Irigaray, Levinas, and Merleau-Ponty_ London: Routledge, 1997 ISBN 041514233 (hbk) 0415142741 (pbk) 157 pp.

Thinking in Public examines the ambivalence that public political life and the figure of the intellectual provoked in the generation of European Jewish thinkers born around 1900. By comparing Hannah Arendt, Emmanuel Levinas, and Leo Strauss, Wurgaft offers a new perspective on the relationship between philosophers and politics.

Summary The study used group discussions and a documentary method to investigate which micro-processes at the nexus of family, peer group, and school encouraged and discouraged seventh-grade girls' involvement in club sports, and what collective orientations accompanied these processes. Based on reconstructed micro-processes and orientations, two selected groups of girls in intermediate and upper secondary school were compared to determine how involvement in club sports differed by school type. One result was that the upper secondary school students were part of (...) several social reference groups with a sports orientation simultaneously, whereas the intermediate secondary school students were part of fewer social reference groups overall, and the groups they were part of tended to have other orientations than sports. The upper secondary students benefited during their childhood and preteen years from interactions among social reference groups that were conducive to club sports involvement, whereas intermediate secondary students were exposed to interactions that inhibited their involvement in sports. This inhibiting effect results from a lack of family influences, negative sports experiences in school, and in particular the high significance of peer groups that pursue other interests having little to do with club sports. (shrink)

Sensations of acting and control have been neglected in theory of action. I argue that they form the core of action and are integral and indispensible parts of our actions, participating as they do in feedback loops consisting of our intentions in acting, the bodily movements required for acting and the sensations of acting. These feedback loops underlie all activities in which we engage when we act and generate our control over our movements.The events required for action according to the (...) causal theory, or Searle. (shrink)