Robert Grosseteste.--Thomas of York.--Roger Bacon.--John Pecham.--Richard of Middleton.--Duns Scotus.--Conclusion.--Bibliography (p. [409]-412).

This volume, including sixteen contributions, analyses ancient and medieval theories of intentionality in various contexts: perception, imagination, and intellectual thinking. It sheds new light on classical theories and examines neglected sources, both Greek and Latin.

The first annual Alchemy Lecture brings four deep and agile writers from different geographies and disciplines into vibrant conversation on a topic of urgent relevance: humans and borders. Borders, Human Itineraries, and All Our Relation captures and expands those conversations in insightful, passionate ways. Architect, artist, and urban theorist Dele Adeyemo (UK/Nigeria) calls attention to the complexity of Black infrastructures, questioning how "the environments that surround us condition the possibility of our being." Poet Natalie Diaz (US/Mojave/Akimel O'otham) writes: "Like story, (...) migration is the sensual movement of knowledge," and asks, "What is the language we need to live right now?" Philosopher Nadia Yala Kisukidi (France) suggests there is no diasporic life "without the dynamics of fabulation, where we pass down, from generation to generation, the stories of our ancestors who walked barefoot for many months." And cultural theorist Rinaldo Walcott (Canada) asks us to consider inheritances beyond white supremacist logics: "What might it mean to live a life, if we can't risk desiring and working towards utopia?" As each Alchemist considers the legacies of anticolonial struggle, the future of the planet, and the textures of Black and Indigenous life, their essays speak to each other in multiple ways, creating something startling and revelatory: a vision of the world as it is, and as it could be. (shrink)

The second annual Alchemy Lecture was presented in November 2023 at York University to a sold out in-person audience and nearly one thousand live online viewers. Moderated by Christina Sharpe, the Alchemists-agile thinkers and practitioners working across a range of disciplines and geographies-convened to discuss their radical visions of the beautiful world, and the manifestos that may help to guide us there. Their treatises have been captured and luminously expanded in the pages of this book. Cherokee Nation citizen and professor (...) Joseph M. Pierce asserts that "[f]or this decolonial future to become possible, the guiding force must no longer be capital but relations." Informed by her practice of "curation as care," Brazilian film curator Janaína Oliveira evokes music and movement as a means toward this relationality: "it's almost by falling that you live.... The beautiful world dances the stumbles. The beautiful world dances dancing." Kenyan-British visual artist Phoebe Boswell uses the space of a virtual gallery to ask, "If we burn down the institution, what happens next? Do we trust ourselves to know?" and gestures toward the possibility of this "as yet unlived, unexperienced thing." Professor and MacArthur fellow Saidiya Hartman asks us to consider our capacity to burn, stating that "[P]ragmatism yields a profound tolerance of the unlivable." And Mexican-American author Cristina Rivera Garza gives us the language of the future in the subjunctive, which "lays the groundwork for the irruption.... The subjunctive is the smuggler who crosses the border of the future bearing unknown cargo." Through these expansive, transformative essays, new ways of being are threaded and proposed, illuminating our path towards this possible beautiful world. (shrink)

Testimony is indispensable in the sciences. To deny the propriety of relying on it engenders an untenable scepticism. But this leaves open the issue of what exactly confers a scientist’s epistemic right to rely upon the word of her colleagues. Some authors have suggested a recipient of testimony enjoys an epistemic entitlement to trust the word of another as such, not requiring evidence of her trustworthiness, so long as there is not evidence of her untrustworthiness. I argue that, whether or (...) not such an on-no-evidence entitlement to believe what one is told exists, it shrinks to irrelevance in the explanation of the basis on which scientists take each other’s word in the scientific community. This is so, since a normally knowledgeable adult hearer is typically awash with relevant evidence, direct and circumstantial, for and against, concerning a teller’s trustworthiness, and this swamps any alleged entitlement to believe in the absence of such evidence. There need not be personal knowledge of the teller, since social role and topic provide evidence regarding trustworthiness. I also discuss the individuation of ‘testimony’ as an epistemic kind. I suggest that we should not attempt to define a category with sharp boundaries, but instead characterise a paradigm case—one person telling another something in face-to-face personal communication—and then notice other cases which both resemble and diverge from this in epistemically relevant features—lectures, media broadcasts, personal letters, personal diaries, etc.Author Keywords: Testimony; Justification; Knowledge; Individualism; Communication. (shrink)

Reconfiguring the human -- Lines, planes, and bodies: redefining human action -- Action as affect -- The transindividuality of affect -- The tongue -- Renaturalizing ideology: Spinoza's ecosystem of ideas -- The matrix -- Ideology critique today? -- The fly in the coach -- "I am in ideology," or the attribute of thought -- What is to be done? -- Man's utility to man: reason and its place in nature -- The politics of human nature -- Reason and the human (...) essence -- Man's utility to man -- Nonhuman utility -- Beyond the image of man -- Desire for recognition? Butler, Hegel, and Spinoza -- Spinoza in Hegel -- Desire in Hegel -- Conatus and cupiditas in Spinoza -- From interpersonal recognition to impersonal glory -- Judith Butler's post-Hegelian politics of recognition -- The impersonal is political: Spinoza and a feminist politics of imperceptibility -- The politics of recognition -- Elizabeth Grosz's critique of the politics of recognition -- Thinking beyond the (hu)man -- A politics of imperceptibility -- Nature, norms, and beasts -- The beast within -- Animal affects (and) the first man -- Ethics as ethology? (shrink)

Much of the history of Western ethical thought has revolved around debates about what constitutes a good life, and claims that a good life is achievable only by certain human beings. In Feminist Philosophies of Life, feminist, new materialist, posthumanist, and ecofeminist philosophers challenge this tendency, approaching the question of life from alternative perspectives. Signalling the importance of distinctively feminist reflections on matters of shared concern, Feminist Philosophies of Life not only exposes the propensity of discourses to normalize and exclude (...) differently abled, racialized, feminized, and gender nonconforming people, it also asks questions about how life is constituted and understood without limiting itself to the human. A collection of articles that focuses on life as an organizing principle for ontology, ethics, and politics, chapters of this study respond to feminist thinkers such as Gloria Anzaldúa, Judith Butler, Adriana Cavarero, Simone de Beauvoir, Luce Irigaray, and Søren Kierkegaard. Divided into three parts, the book debates the question of life in and against the emerging school of new feminist materialism, provides feminist phenomenological and existentialist accounts of life, and focuses on lives marked by a particular precarity such as disability or incarceration, as well as life in the face of a changing climate. Calling for a broader account of lived experience, Feminist Philosophies of Life contains persuasive, original, and diverse analyses that address some of the most crucial feminist issues. Contributors include Christine Daigle, Shannon Dea, Lindsay Eales, Elizabeth Grosz, Lisa Guenther, Lynne Huffer, Ada Jaarsma, Stephanie Jenkins, Ladelle McWhorter, Jane Barter Moulaison, Astrida Neimanis, Danielle Peers, Stephen Seely, Hasana Sharp, Chloë Taylor, Florentien Verhage, Rachel Loewen Walker, and Cynthia Willett. (shrink)

In December 1984 Angela Weir and Elizabeth Wilson, two founding members of Feminist Review, published an article assessing contemporary British feminism and its relationship to the left and to class struggle. They suggested that the women's movement in general, and socialist-feminism in particular, had lost its former political sharpness. The academic focus of socialist-feminism has proved more interested in theorizing the ideological basis of sexual difference than the economic contradictions of capitalism. Meanwhile the conditions of working-class and black women (...) have been deteriorating. In this situation, they argue, feminists can only serve the general interests of women through alliance with working-class movements and class struggle. Weir and Wilson represent a minority position within the British Communist Party (the CP), which argues that ‘feminism’ is now being used by sections of the left, in particular the dominant ‘Eurocommunist’ left in the CP, to justify their moves to the right, with an accompanying attack on traditional forms of trade union militancy. Beatrix Campbell, who is aligned to the dominant position within the CP, has been one target of Weir and Wilson's criticisms. In several articles from 1978 onwards, and in her book Wigan Pier Revisited, Beatrix Campbell has presented a very different analysis of women and the labour movement. She has criticized the trade union movement as a ‘men's movement’, in the sense that it has always represented the interests of men at the expense of women. And she has described the current split within the CP as one extending throughout the left between the politics of the ‘old’ and the ‘new’: traditional labour movement politics as against the politics of those who have rethought their socialism to take into account the analysis and importance of popular social movements – in particular feminism, the peace and anti-racist movements. In reply to this debate, Anne Phillips has argued that while women's position today must be analysed in the context of the capitalist crisis, it is not reducible to the dichotomy ‘class politics’ versus ‘popular alliance’. Michèle Barrett, in another reply to Weir and Wilson, has argued that they have presented a reductionist and economistic approach to women's oppression, which caricatures rather than clarifies much of the work in which socialist-feminists have been engaged. To air these differences between socialist-feminists over the question of feminism and class politics, and to see their implications for the women's movement and the left, Feminist Review has decided to bring together the main protagonists of this debate for a fuller, more open discussion. For this discussion Feminist Review drew up a number of questions which were put to the participants by Clara Connolly and Lynne Segal. (Michèle Barrett was present in a personal capacity.) They cover the recent background to socialist-feminist politics, the relationship of feminism to Marxism, the role of feminists in le ft political parties and the labour movement, the issue of racism and the prospects for the immediate future. The discussion was lengthy and what follows is an edited version of the transcript. (shrink)

Working in four scholarly teams focused on different global regions—North America, the European Union, the Middle East, and China—the contributors to _Religion, Secularism, and Political Belonging_ examine how new political worlds intersect with locally specific articulations of religion and secularism. The chapters address many topics, including the changing relationship between Islam and politics in Tunisia after the 2010 revolution, the influence of religion on the sharp turn to the political right in Western Europe, understandings of Confucianism as a form (...) of secularism, and the alliance between evangelical Christians and neoliberal business elites in the United States since the 1970s. This volume also provides a methodological template for how humanities scholars around the world can collaboratively engage with sweeping issues of global significance. Contributors. Markus Balkenhol, Elizabeth Bentley, Kambiz GhaneaBassiri, David N. Gibbs, Ori Goldberg, Marcia Klotz, Zeynep Kurtulus Korkman, Leerom Medovoi, Eva Midden, Mohanad Mustafa, Mu-chou Poo, Shaul Setter, John Vignaux Smith, Pooyan Tamimi Arab, Ernst van den Hemel, Albert Welter, Francis Ching-Wah Yip, Raef Zreik. (shrink)

This essay examines Elizabeth Grosz's provocative claim that feminist and anti-racist theorists should reject a politics of recognition in favor of "a politics of imperceptibility." She criticizes any humanist politics centered upon a dialectic between self and other. I turn to Spinoza to develop and explore her alternative proposal. I claim that Spinoza offers resources for her promising politics of corporeality, proximity, power, and connection that includes all of nature, which feminists should explore.

This collection of original essays brings a dramatically different perspective to bear on the contemporary "crisis of journalism." Rather than seeing technological and economic change as the primary causes of current anxieties, The Crisis of Journalism Reconsidered draws attention to the role played by the cultural commitments of journalism itself. Linking these professional ethics to the democratic aspirations of the broader societies in which journalists ply their craft, it examines how the new technologies are being shaped to sustain value commitments (...) rather than undermining them. Recent technological change and the economic upheaval it has produced are coded by social meanings. It is this cultural framework that actually transforms these "objective" changes into a crisis. The book argues that cultural codes not only trigger sharp anxiety about technological and economic changes, but provide pathways to control them, so that the democratic practices of independent journalism can be sustained in new forms. (shrink)

The practice of relational leadership is essential for dealing with the increasingly urgent and complex social, economic and environmental issues that characterize sustainability. Despite growing attention to both relational leadership and leadership for sustainability, an ethical understanding of both is limited. This is problematic as both sustainability and relational leadership are rife with moral implications. This paper conceptually explores how the moral theory of ‘ethics of care’ can help to illuminate the ethical dimensions of relational leadership for sustainability. In doing (...) so, the implications of ethics of care more broadly for the practice of relational leadership development are elaborated. From a caring perspective, a ‘relational stance’ or logic of effectiveness can be fostered through engaging in a reflective process of moral education through conversation. In starting this dialogue, we can begin to build capacity for relational leadership for sustainability and, thus, support the development of individual well-being and organizational and societal flourishing. (shrink)

This book is composed of research presented at the fourth international Queering Paradigms Conference (QP4), held in Rio de Janeiro, Brazil. It intends to contribute to building a queer postcolonial critique of the current politics of queer activism and of queer knowledge production and circulation.

Lauren Freeman and Heather Stewart (2024) have written a richly researched and argued, while also highly engaging and accessible, book with Microaggressions in Medicine. They argue for why microaggressions are best understood on a harm-based account and situate this view within timely examples from a range of healthcare experiences. In their view, focusing on the harms produced by microaggressions shifts the locus of concern from the agent committing a microaggression to the agent receiving it, and it enables an attribution of (...) a microaggression regardless of an agent's intent or even awareness.Freeman and Stewart leave the reader with an expanded understanding of what microaggressions are and how they function.... Read More. (shrink)

To be read in conjunction with Process and reality: the author has paralleled the structure, chapter by chapter, to facilitate concurrent study.

Showing respect is a key value in society today. Readers will learn about its cultural origins, how it applies to rules and laws in our society today, and how democratic societies rely on it to function properly.

Introduction: A is for [a positive] attitude -- Teaching is a privilege -- Your attitude sets the tone for the classroom -- We are all driven by basic needs -- You are a role model -- Everyone has a life story -- Parents and guardians are your allies -- Character education, violence prevention, and multiculturalism are not separate programs -- Teaching is like acting -- It is counterproductive to fight human nature -- You must have a reason for everything you (...) do -- Communication is the basis of relationships -- Reflection is the key to your continued growth -- Conclusion: final thoughts -- Epilogue: a classroom story. (shrink)

In this study I have presented Early-German Romanticism as a philosophical movement and Friedrich Schlegel as its major philsopher. The central philosophical problem which concerned this movement was the problem of philosophy's beginning. Schlegel's skeptical view led him to reject both Reinhold's foundationalism and Jacobi's irrationalism. This skeptical position distinguishes Early-German Romanticism from Fichte's idealism. ;Schlegel's rejection of Fichte's solution to the problem of philosophy's beginning led to a unique solution: the Wechselerweis. This involves the claim that philosophy cannot begin (...) with any single principle, but only with the interaction between at least two principles. This interactive model involves an ever-changing dialogue between the knowing subject and the world. For Schlegel, philosophy cannot be understood without an understanding of change. Therefore, history becomes a central part of the activity of philosophizing. According to Schlegel's view, philosophy never begins with a point of absolute certainty but always in the middle. (shrink)