ABSTRACT This article advances a novel way of understanding humor and stand-up comedy. I propose that the relationship between the comedian and her audience is understood by way of trust, where the comedian requires the trust of her audience for her humor to succeed. The comedian may hold the trust of the audience in two domains. She may be trusted as to the form of the humor, such as whether she is joking. She may also be trusted as to the (...) content of the joke. This approach has two distinct virtues. The first is that it makes sense of partial successes. These are cases where the humor neither completely succeeds nor fails because the audience does not fully trust the comedian. The second is that it explains intuitions about ethically dubious humor and why certain classes of humor, especially those dealing in racialized and gendered identities, are more readily accepted from humorists of those identities. (shrink)

Metaphysics has undergone two major innovations in recent decades. First, naturalistic metaphysicians have argued that our best science provides an important source of evidence for metaphysical theories. Second, social metaphysicians have begun to explore the nature of social entities such as groups, institutions, and social categories. Surprisingly, these projects have largely kept their distance from one another. Katherine Hawley has recently argued that, unlike the natural sciences, the social sciences are not sufficiently successful to provide evidence about the metaphysical nature (...) of social entities. By contrast, I defend an optimistic view of naturalistic social metaphysics. Drawing on a case study of research into contextual effects in social epidemiology, I show that social science can provide a valuable evidence for social metaphysicians. (shrink)

The process of constructing a social reality where “difference” becomes a social asset rather than a monster that threatens peace and progress must commence with a phenomenological understanding of social interactions within and among human societies. In my opinion, Hegel, more than any other thinker, has constructed a phenomenological framework that adequately captures and represents the nature of group interactions within human societies. This paper explores the Hegelian phenomenon of social identity, and, especially, characterizes the interactions between and among various (...) social identities. It is a modest effort to contribute theoretically to the available discourse on the management of “difference” in multi-ethnic societies. (shrink)

In this dissertation I advance a Jaspersian account of the formation and possession of irrational attitudes. This account stands in opposition to two competing views – externalism and internalism with respect to rational and irrational attitudes. According to externalism, a subject’s attitudes are irrational when they fail to satisfy standards or criteria independent of the subject, such as laws of logic, methods for evidence acquisition, and rules of decision theory. According to internalism, a subject’s attitudes are irrational when they are (...) not supported by reasons selected by the subject. In this dissertation, I take Donald Davidson’s theory of rational and irrational attitudes to be a case of externalism and John Searle’s theory of rational and irrational attitudes to be a case of internalism. While articulating and identifying the merits of externalism and internalism with respect to rational or irrational attitudes, I argue that each account ends up in difficulties: Davidson’s externalism cannot account for the experience of freedom, an individual’s subjectivity, and is unable to avoid an infinite regress of rules; Searle’s internalism struggles to avoid solipsism and an infinite regress of reasons. Karl Jaspers’ account of rational and irrational attitude formation, I argue, avoids the pitfalls of Davidson’s and Searle’s views while preserving the merits of each. On Jaspers’ account, a subject possesses rational attitudes insofar as that subject holds those attitudes to be always open to revision while, at the same time, using those attitudes to bring unity to all manner of phenomena and other attitudes. Irrationality, by contrast, occurs, on the Jaspersian view, when a subject holds onto attitudes with complete and absolute resolution and interprets all else according to these attitudes. Having defined a Jaspersian account of rational and irrational attitudes, I show how it accounts for the irrationality of delusional beliefs and the irrationality of certain worldviews. On Jaspers’ view, I argue, delusions and worldviews are irrational insofar as they are held with absolute conviction, are unamenable to modification, and are used to understand all available evidence, views, and opinions. (shrink)

Over the years, American colleges and universities have made various efforts to provide prisoners with access to education. However, few of these outreach programs presume that incarcerated men and women can rise to the challenge of a truly rigorous college curriculum. The Bard Prison Initiative is different. _College in Prison_ chronicles how, since 2001, Bard College has provided hundreds of incarcerated men and women across the country access to a high-quality liberal arts education. Earning degrees in subjects ranging from Mandarin (...) to advanced mathematics, graduates have, upon release, gone on to rewarding careers and elite graduate and professional programs. Yet this is more than just a story of exceptional individuals triumphing against the odds. It is a study in how the liberal arts can alter the landscape of some of our most important public institutions giving people from all walks of life a chance to enrich their minds and expand their opportunities. Drawing on fifteen years of experience as a director of and teacher within the Bard Prison Initiative, Daniel Karpowitz tells the story of BPI’s development from a small pilot project to a nationwide network. At the same time, he recounts dramatic scenes from in and around college-in-prison classrooms pinpointing the contested meanings that emerge in moments of highly-charged reading, writing, and public speaking. Through examining the transformative encounter between two characteristically American institutions—the undergraduate college and the modern penitentiary—_College in Prison_ makes a powerful case for why liberal arts education is still vital to the future of democracy in the United States. (shrink)

Belief -- Trust -- Loyalty -- World-view -- Concluding thoughts.

An explanation of how to organize and teach a course in recent continental thought, including treatments of the major figures in critical theory, hermeneutics, structuralism, deconstruction, psychoanalytic feminism, poststructuralism, postcolonialism, and postmodernism. Reprint from *In the Socratic Tradition: Essays on Teaching Philosophy*, ed. Tziporah Kasachkoff (Lanham, Md: Rowman and Littlefield, 1998).

O cenário contemporâneo dos jogos eletrônicos tem dado mostras de que a competência do jogador não está mais limitada a interações psicomotoras com vistas ao fim de sagrar-se vencedor. A permanência do jogador nos espaços virtuais em modo singleplayer, no uso solitário que faz da máquina, como nos casos dos games de ação em mundo aberto que representam cidades reais, leva-nos à constatação de uma fruição do objeto técnico satisfeita no simples “estado de estar” no jogo, permitindo uma espécie de (...) experiência urbana a partir do contato com os conteúdos midiáticos. Disso advêm as análises que demonstramos, tais como as percepções reflexivas da cibervivência da vida urbana através do game Watch_Dogs, ambientado na cidade de Chicago. (shrink)

Si Pierre Bourdieu condamne les sociologies qui ramènent tout à l'économie, il a lui-même un vocabulaire théorique qui semble dériver de l'économie. Comment expliquer ce paradoxe? Cet ouvrage mène l'enquête et s'interroge philosophiquement sur le sens qu'il convient de donner, dans son corpus, au concept d'économie. Nous tentons alors de redéfinir une constellation de notions que l'on réserve généralement à la discipline économique standard. La valeur, l'échange, l'intérêt, l'investissement, le capital ou encore le crédit ont des significations élargies sur lesquelles (...) nous nous proposons de réfléchir afin de lever les équivoques propres à la pensée de Bourdieu. Mais ce livre a également une ambition critique. Nous aimerions montrer que les économistes usuels doivent abandonner leur prétention au monopole sur ce lexique. Ils ne l'appréhendent en réalité que dans une sphère restreinte de pratiques, qui doit être de nouveau articulée à une économie symbolique étendue."--Page 4 of cover. (shrink)

Traditionally, analogical ontologies—ontologies that are hierarchically structured with beings participating in a primary being—have been defended by those who criticize secularism. Secularism, it is said, depends on the leveling out of being, the elimination of hierarchies in favor of ontologies in which beings differ only according to intensity. John Milbank, for example, argues that secularism became a possibility only once medieval analogical ontologies were supplanted by univocal accounts of being. In this paper, however, I argue that an endorsement of an (...) analogical ontology is not restricted to pre-moderns and those critical of secularism. It is possible, I argue, to conceive of a secular version of analogical ontology. Martin Heidegger’s mid-career account of being offers us an example of such an ontology. In what follows, I attempt to reconstruct Heidegger’s mid-career ontology as analogically and secularly organized. In doing so, I challenge Milbank’s claim that secular ontologies are necessarily non-analogical. (shrink)

Résumé La théorie classique de l’art subordonnerait le beau au respect des règles et des exactes proportions. Mais chez Félibien, au-dessus de la beauté, vient se placer la grâce, qui advient sans règle, par un génie du peintre qui ne s’enseigne pas. Félibien cherche de fixer l’instable nature de la grâce en sollicitant l’union de l’âme et du corps : une figure, un tableau pleins de grâce rendent, pour leur spectateur, l’âme présente au corps. L’excellent peintre saura donc, dans sa (...) pratique et non par son savoir, animer les choses étendues. (shrink)

Since the 1990s we witness a rise in public apologies. Are we living in the `Age of Apology¿? Interesting research questions can be raised about the opportunity, the form, the meaning, the effectiveness and the ethical implications of public apologies. Are they not merely a clever and easy device to escape real and tangible responsibility for mistakes or wrong done? Are they not at risk to become well-rehearsed rituals that claim to express regret but, in fact, avoid doing so? In (...) a joint interdisciplinary effort, the contributors to this book, combining findings from their specific fields of research (legal, religious, political, linguistic, marketing and communication studies), attempt to articulate this tension between ritual and sincere regret, between the discourse and the content of apologies, between excuses that pretend and regret that seeks reconciliation. Daniël Cuypers: Professor of Labour Law and Discrimination Law at the University of Antwerp, Daniel Janssen: Senior Lecturer and Researcher at the University of Utrecht in the Netherlands and international guest Professor at the University of Antwerp in Belgium, Jacques Haers: Academic Director University Centre Saint Ignatius Antwerpen and Professor of Systematic Theology at the Faculty of Theology and Religious Studies, KU Leuven, Barbara Segaert: Scientific Coordinator, University Centre Saint Ignatius Antwerpen. (shrink)

A river can be the lifeblood of a city, standing as a symbol of economic prosperity, harmony with nature, and communal life, and the Menomonee River is such an anchor for the Milwaukee area. In Urban Wilderness, Eddee Daniel guides us down the waterways of the Menomonee watershed and reveals how preserving urban rivers is key to modern day city life. In rich color photographs and engaging text, Daniel explores the natural and cultural history of the Menomonee River. (...) The development and rapid growth of Milwaukee as one of the leading cities in the Midwest is deeply intertwined with the river, and Daniel reveals the river’s moods and ecological conditions and its ills and strengths. The book charts the exemplary preservation efforts to rescue the river from pollution and neglect, ultimately showing how parks and nature preserves are crucial to the quality of life and economic success of a thriving city such as Milwaukee. A compelling in-depth chronicle, Urban Wilderness is an invaluable read for environmental scholars, urbanists, and everyday citizens who are concerned about the environment. (shrink)

On the basis of an initial reference to a number of critical appraisals of H. Dooyeweerd’s philosophy, this article proceeds by provisionally focusing on the image of Franz Xavier Von Baader1 — who was intellectually active during the first part of the nineteenth century — in secondary literature . The main concern, however, is to enter into a more detailed evaluation of the claim made by J.G. Friesen,2 namely that all the basic systematic insights and distinctions found in the philosophy (...) of Herman Dooyeweerd are already present in the thought of Von Baader. That Dooyeweerd was indeed influenced by numerous philosophers and philosophical insights spanning the entire history of philosophy is beyond doubt. However, that there is any direct influence on his thought from Von Baader cannot be substantiated on the basis of the available sources even though it is not unlikely that he might have been aware of the existence of Von Baader. Both the quotations used by Friesen in support of his thesis and an extensive reading of the original Collected Works of Von Baader serve as a basis for the assessment of the claims made by Friesen. In fact, there are a number of philosophical distinctions found in the original works of Von Baader that, considered in isolation, are much closer to views of Dooyeweerd. However, once these are placed within the context of Von Baader’s thought, the striking and significant distance between the thought of Von Baader and Dooyeweerd once again become apparent. (shrink)

Two elderly sisters embroider the house of their childhood at either end of a white bedspread, each as she remembers it, with results that surprise them.

How can a just peace be built in sites of genocide, massive civil war, dictatorship, terrorism, and poverty? In Strategies of Peace, the first volume in the Studies in Strategic Peacebuilding series, fifteen leading scholars propose an imaginative and provocative approach to peacebuilding. Today the dominant thinking is the "liberal peace," which stresses cease fires, elections, and short run peace operations carried out by international institutions, western states, and local political elites. But the liberal peace is not enough, the authors (...) argue. A just and sustainable peace requires a far more holistic vision that links together activities, actors, and institutions at all levels. By exploring innovative models for building lasting peace-a United Nations counter-terrorism policy that also promotes good governance; coordination of the international prosecution of war criminals with local efforts to settle civil wars; increasing the involvement of religious leaders, who have a unique ability to elicit peace settlements; and many others--the authors advance a bold new vision for peacebuilding. (shrink)