O presente artigo tem como objetivo apresentar as contribuições de Ludwig Wittgenstein à fundamentação do saber e prática psicológica. Isso será feito em dois movimentos fundamentais: em primeiro lugar, reconstruiremos os interlocutores de Wittgenstein e as questões que estavam pressupostas em cada um deles. Em segundo lugar, argumentaremos sobre o método analítico que Wittgenstein escolheu para lidar com essas questões. Isto significa, pelo menos, duas coisas: Wittgenstein assume que a linguagem descritiva é o padrão para a interlocução humana, mas que (...) também a linguagem expressiva tem seu lugar de importância, ainda que com ressalvas; essa distinção de gramáticas fundamentará o seu método de lidar com as questões psicológicas: através da interpretação e descrição do comportamento, entendido como manifestação externa das vivências internas, a terceira pessoa terá um acesso privilegiado às ocorrências da consciência da primeira pessoa. Concluiremos o trabalho com considerações críticas sobre os benefícios e as deficiências da abordagem wittgensteiniana. (shrink)

no conjunto imenso e nada sistematizado da filosofia de Slavoj Žižek, a noção benjaminiana de “violência divina” é recorrentemente articulada. Para os propósitos do presente artigo, que é pensar a introdução de um terceiro elemento destituinte da dialética da violência que põe e mantém o direito, nos valeremos três textos do filósofo esloveno: Robespierre, ou a “divina violência” do terror (2007), Violência divina (2008) e Da democracia à violência divina (2009). Nesse sentido, reconstruiremos o que está no centro da sua (...) argumentação em que Žižek se apropria do conceito benjaminiano, para em seguida, mostrarmos a inadequação de sua interpretação para pensarmos uma teoria do poder destituinte. Corremos o risco de afirmar uma inadequação, não pelos resultados que Žižek alcançou, mas porque ele arroga para si uma interpretação do conceito de Benjamin que em nosso entendimento não está próximo de sua argumentação. (shrink)

O presente trabalho buscará fazer uma breve fenomenologia da ação humana tendo como ponto de inflexão a concepção de trágico na ação, isto é, pensar a ação humana como portadora de aspectos trágicos que exigem de nós respostas e atitudes que geralmente os sistemas éticos clássicos não conseguem proporcionar. Esta concepção pode ser apresentada a partir de vários autores de épocas e lugares bastante distintos. Todavia, optaremos por buscar em dois, dos três grandes tragediógrafos gregos, uma perspectiva trágica da ação (...) humana para então examinarmos, a luz do pensamento de Friedrich Nietzsche e Hannah Arendt, possíveis modos de redenção aos infortúnios em que as ações humanas podem nos colocar. (shrink)

O artigo tem como objetivo apresentar os problemas teóricos e históricos ligados à compreensão da técnica moderna na filosofia de Martin Heidegger. Para tal investigação começaremos investigando sobre qual é a constituição da essência da técnica para que, então, possamos explorar o significado da técnica à luz de sua caracterização mais essencial. Isto nos dará condições de identificar quais sãos os riscos envolvidos na era em que a dominação técnica atingiu níveis nunca vistos antes. Tudo isto será questionado para que (...) possamos estabelecer, inspirados pelo pensamento de Heidegger, um modo de relacionamento livre com a técnica que nos permita uma redenção à regência da técnica como o modo de desencobrimento moderno. (shrink)

o presente trabalho procura investigar se existe algum elo de união que perpassa a crítica à civilização empreendida pelo filósofo alemão Walter Benjamin, bem como algo que passa necessariamente pela sua rejeição ao capitalismo, impulsionada tanto pelo romantismo alemão, pelo marxismo libertário quando pelo messianismo judaico. Em meio a um aparente aglomerado filosófico, nossa pergunta metodológica indaga-se pela possibilidade de falar de um fio condutor no pensamento do filósofo das inúmeras passagens e anotações fragmentadas? A hipótese que sustentaremos no presente (...) trabalho é que o messianismo de Benjamin percorre toda a sua obra, como uma corrente elétrica que alimenta e ilumina todos os seus escritos. (shrink)

In the United States today, the human body defines a lucrative site of reusable parts, ranging from whole organs to minuscule and even microscopic tissues. Although the medical practices that enable the transfer of parts from one body to another most certainly relieve suffering and extend lives, they have also irrevocably altered perceptions of the cultural values assigned to the body. Organ transfer is rich terrain to investigate—especially in the American context, where sophisticated technological interventions have significantly shaped understandings of (...) health and well-being, suffering, and death. In _Bodies, Commodities, and Biotechnologies_, Lesley Sharp probes the ideological assumptions underlying the transfer of body parts, the social significance of donors' deaths, and the medico-scientific desires surrounding complex forms of body repair. Sharp also considers the experimental realm, in which nonhuman species and artificial devices present further opportunities for recovery and for controversy. A compelling scientific investigation and social critique, _Bodies, Commodities, and Biotechnologies_ explores the pervasive, and at times pernicious, practices shaping American biomedicine in the twenty-first century. (shrink)

In Zizek and Politics, Geoff Boucher and Matthew Sharpe go beyond standard introductions to spell out a new approach to reading Zizek, one that can be highly critical as well as deeply appreciative. They show that Zizek has a raft of fundamental positions that enable his theoretical positions to be put to work on practical problems. Explaining these positions with clear examples, they outline why Zizek's confrontation with thinkers such as Derrida, Foucault and Deleuze has so radically changed how (...) we think about society. They then go on to track Zizek's own intellectual development during the last twenty years, as he has grappled with theoretical problems and the political climate of the War on Terror. This book is a major addition to the literature on Zizek and a crucial critical introduction to his thought. (shrink)

Este artigo procura lidar com as batalhas travadas pela memória na pós-transição democrática vivenciada pelo Chile a partir da análise do filme “Não”, de Pablo Larraín. O objetivo é pensar nas produções audiovisuais como um lugar privilegiado de disputa pela memória. Examinaremos como a obra, terceira de uma trilogia sobre a ditadura civil-militar chilena, procura retratar as campanhas do SIM e do NÃO antes do plebiscito de 1988, em que se decidiu sobre o destino da ditadura de Pinochet. Será analisada, (...) igualmente, a mistura que o filme faz de diferentes épocas históricas através de um amálgama entre imagens arquivísticas, personagens reais e cenas da ficção. (shrink)

Egalitarians often claim that well-off states’ immigration restrictions create or reinforce objectionable inequality. Standard defenses of this claim appeal to the distributive consequences of exclusion. This article offers a relational egalitarian defense of more open borders. On this view, well-off states’ immigration restrictions are problematic because they accord the citizens of well-off states a troubling form of asymmetric power over the disadvantaged. This creates an objectionably unequal relationship between affluent states’ citizens and disadvantaged immigrants. I show that this argument offers (...) a compelling diagnosis of a central problem with border control, defend the argument against objections, and explore its implications. (shrink)

In _Camus, Philosophe: To Return to our Beginnings_ Matthew Sharpe reads Camus as a _philosophe_ in the classical and enlightenment lineages, arguing that his defense of _mesure_ singles him out amidst 20th century French thought and makes him of renewed relevance today.

In close collaboration with the late Matthew Lipman, Ann Margaret Sharp pioneered the theory and practice of 'the community of philosophical inquiry' (CPI) as a way of practicing 'Philosophy for Children' and prepared thousands of philosophers and teachers throughout the world in this practice. In Community of Inquiry with Ann Margaret Sharp represents a long-awaited and much-needed anthology of Sharp's insightful and influential scholarship, bringing her enduring legacy to new generations of academics, postgraduate students and researchers in the fields of (...) education, philosophy, philosophy of education, Philosophy for Children and philosophy of childhood. Sharp developed a unique perspective on the interdependence of education, philosophy, personhood and community that remains influential in many parts of the world. This perspective was shaped not only by Sharp's work in philosophy and education, but also by her avid studies in literature, feminism, aesthetic theory and ecumenical spirituality. Containing valuable contributions from senior figures in the fields in which Sharp produced her most focused scholarship, the chapters in this book present a critical overview of how Sharp's ideas relate to education, philosophy of education, and the Philosophy for Children movement as a whole. The historical and philosophical nature of this collection means that it will be a vital resource for philosophers and educators. It should also be of great interest to teacher educators and those involved in the study of pragmatism and feminism, as well as the history of education across the globe, particularly in the United States of America. (shrink)

'Most of us are still groping for answers about what makes life worth living, or what confers meaning on individual lives', writes Charles Taylor in Sources of the Self. 'This is an essentially modern predicament.' Charles Taylor's latest book sets out to define the modern identity by tracing its genesis, analysing the writings of such thinkers as Augustine, Descartes, Montaigne, Luther, and many others. This then serves as a starting point for a renewed understanding of modernity. Taylor argues that modern (...) subjectivity has its roots in ideas of human good, and is in fact the result of our long efforts to define and attain the good. The modern turn inwards is far from being a disastrous rejection of rationality, as its critics contend, but has at its heart what Taylor calls the affirmation of ordinary life. He concludes that the modern identity, and its attendant rejection of an objective order of reason, is far richer in moral sources that its detractors allow. Sources of the Self provides a decisive defence of the modern order and a sharp rebuff to its critics. (shrink)

The idea of philosophy as a 'way of life' is not a new one. From the first recorded philosophy by Plato, there has been a tradition of thinking about philosophy as pointing us towards the good life, happiness and an ethical existence. But where does this notion that philosophy has anything to offer in terms of guiding us in how to live and live well come from? In this first ever introduction to philosophy as a way of life, Matthew (...) class='Hi'>Sharpe and Michael Ure take us us through the history of the idea from Plato and the Buddha to Foucault, Hadot and Zizek. They examine the kinds of practical exercises each thinker recommended and practiced to transform their philosophy into manners of living and acting. Philosophy as a Way of Life also examines the recent resurgence of thinking about philosophy as a practical, lived reality and why this ancient tradition still has so much relevance and power in the contemporary world. (shrink)

It is widely believed that immigrants, after some time, acquire a claim to naturalize and become citizens of their new state. What explains this claim? Although existing answers (may) succeed in justifying some of immigrants' rights claims, they cannot justify the claim that immigrants are owed the opportunity to naturalize because these theories lack a sufficiently rich account of the purpose of citizenship. To fill this gap, I offer a novel egalitarian account of citizenship. Citizenship, on this account, partially protects (...) immigrants against social hierarchy by realizing social equality in a publicly accessible manner. This explains claims to naturalize. (shrink)

Several political philosophers have recently developed novel legitimacy-based theories of migration. These accounts argue that individual states’ legitimacy depends upon their role in a legitimate state system characterized by global cooperation on migration. This review critically assesses these arguments, as articulated by Christopher Bertram, Gillian Brock, and David Owen.

In this paper, we study the relationship between the cofinalityc(Sym(ω)) of the infinite symmetric group and the minimal cardinality $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\thicksim}$}}{b} $$ of an unbounded familyF of ω ω.

Assuming Martin's Axiom, we compute the value of the cofinality of the symmetric group on the natural numbers. We also show that Martin's Axiom does not decide the value of the covering number of a related Mycielski ideal.

Bioethics and feminist scholarship has explored various justice implications of nonmedical sex selection and family balancing. However, prospective users’ viewpoints have been absent from the debate over the socially acceptable bounds of nonmedical sex selection. This qualitative study provides a set of empirically grounded perspectives on the moral values that underpin prospective users’ conceptualizations of justice in the context of a family balancing program in the United States. The results indicate that couples pursuing family balancing understand justice primarily in individualist (...) and familial terms rather than in terms of social justice for women and girls or for children resulting from sex selection. Study participants indicated that an individual’s desire for gender balance in their family is ethically complex and may not be inherently sexist, immoral, or socially consequential, particularly given the social context in which they live. Our findings suggest that the social conditions that contribute to prospective users’ desires for gender balance in their families may direct them away from recognizing or engaging broader social justice concerns relating to sexism and stratified reproduction. (shrink)

Richard Shusterman, Ars Erotica: Sex and Somaesthetics in the Classical Arts of Love (Cambridge: Cambridge University Press, 2021), 436 pages./ Like other contributors, I would like to begin by expressing my respect and admiration for the scale and scope of Richard Shusterman’s achievement in Ars Erotica. The Preface acknowledges “the vast amount of material” involved in this project of charting “the history of erotic theory in the world’s most influential premodern cultures,” with each chapter on a different cultural tradition potentially (...) meriting its own monograph (AE, x, xi). As a scholar who has worked in depth on the work of Pierre Hadot, as well as Michel Foucault’s works on the practices of philosophy conceived as an art or craft (technê) of living in the Western tradition, my response will necessarily be more limited. It will address in detail just the first major chapter of the book – especially as I note with appreciation the piece in this symposium by Marta Faustino on the relations between the ars vivendi and ars erotica. I take some comfort in accepting these limitations from the statement of a particular debt that Shusterman proffers in his Preface to Foucault’s works in the finally-not-completed History of Sexuality series. The author notes both what he owes to Foucault on sexuality, particularly in his studies on the ancient Greeks and Romans, as well as his differences from Foucault’s work. (shrink)

This paper wants to draw out a common argument in three great philosophers and littérateurs in modern French thought: Michel de Montaigne, Voltaire, and Albert Camus. The argument makes metaphysical and theological scepticism the first premise for a universalistic political ethics, as per Voltaire's: “it is clearer still that we ought to be tolerant of one another, because we are all weak, inconsistent, liable to fickleness and error.” The argument, it seems to me, presents an interestingly overlooked, deeply important and (...) powerful contribution to the philosophical discourse of modernity. On one hand, theological and post-structuralist critics of “humanism” usually take the latter to depend either on an essentialist philosophical anthropology, or a progressive philosophy of history. The former, it is argued, is philosophically contestable and ethically contentious. The latter, for better or worse, is a continuation of theological eschatology by another name. So both, if not “modernity” per se, should somehow be rejected. But an ethical universalism – like that we find in Montaigne, Bayle, Voltaire, or Camus – which does not claim familiarity with metaphysical or eschatological truths, but humbly confesses our epistemic finitude, seeing in this the basis for ethical solidarity, eludes these charges. On the other hand, philosophical scepticism plays a large role in the post-structuralist criticisms of modern institutions and ideas in ways which have been widely taken to license forms of ethics which problematically identify responsibility, with taking a stand unjustifiable by recourse to universalizable reasons. But, in Montaigne, Voltaire and Camus, our ignorance concerning the highest or final truths does not close off, but rather opens up, a new descriptive sensitivity to the foibles and complexities of human experience: a sensitivity reflected amply, and often hilariously, in their literary productions. As such, a critical agnosticism concerning claims about things “in the heavens and beneath the earth” does not, for such a “sceptical humanism,” necessitate decisionism or nihilism. Instead, it demands a redoubled ethical sensitivity to the complexities and plurality of political life which sees the dignity of “really-existing” others, whatever their metaphysical creeds, as an inalienable first datum of ethical conduct and reflection. After tracking these arguments in Montaigne, Voltaire, and Camus, the essay closes by reflecting on, and contesting, one more powerful theological argument against modern agnosticism's allegedly deleterious effects on ethical culture: that acknowledging ignorance concerning the highest things robs us of the basis for awe or wonder, the wellspring of human beings’ highest ethical, aesthetic, and spiritual achievements. (shrink)

Growing ties to private industry have prompted many to question the impartiality of academic bioethicists who receive financial support from for-profit corporations in exchange for ethics-related services and research. To the extent that corporate sponsors may view bioethics as little more than a way to strengthen public relations or avoid potential controversy, close ties to industry may pose serious threats to professional independence. New sources of support from private industry may also divert bioethicists from pursuing topics of greater social importance, (...) such as the needs of medically underserved communities. To inform ongoing debates about the financing of bioethics and its transparency to those concerned about potential sources of bias, we examined funding disclosures appearing in original research reports in major bioethics journals. Reviewing research published over a 15-year period, we found little evidence that for-profit corporations are influencing bioethics research directly. Instead, we found evidence that a great number of organizations, both public and private, support bioethics research. These findings suggest that worries about the cooption of bioethics research by a few interested stakeholders are greatly overstated and undersupported by available data. (shrink)

When the midwife Jane Sharp wrote The Midwives Book in 1671, she became the first British woman to publish a midwifery manual. Drawing on works by her male contemporaries and weaving together medical information and lively anecdotes, she produces a book that is instructive, accessible, witty, and constantly surprising.

Preview: 2020, the year the coronavirus pandemic spread globally, marked the twenty-fifth year since the publication of Pierre Hadot’s work Philosophy as a Way of Life. In that time, what began as the research specialization of just a few scholars has become a growing area of philosophical and metaphilosophical inquiry, bringing together researchers from around the globe. Hadot’s key ideas of spiritual exercises, and the very idea of PWL, have been applied to a host of individual thinkers from across the (...) history of philosophy: from the Hellenistic and Roman-era philosophers of direct concern to Hadot, through renaissance thinkers like Petrarch, Lipsius, Montaigne, Descartes, or Bacon, into nineteenth-century thinkers led by Schopenhauer, Kierkegaard, and Nietzsche.In more recent years, more global reflections on the “very idea” of PWL have begun to emerge, as well as dedicated journal editions. In these more recent PWL studies, some of the manifold research questions have begun to be explored, which were opened up by the studies of Pierre and Ilsetraut Hadot, as well as its reception in Michel Foucault’s later work. What implications, after all, does understanding the history of PWL, and the predominance of this metaphilosophical conception in the history of Western thought, have for how we understand the practice of philosophy today? Does recovering the alternative understandings of philosophy as a practice in history necessarily lead to a criticism of contemporary, solely academic or theoretical modes of philosophizing, or is the idea of PWL one which has only historiographical force? (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)

This article challenges John M. Cooper’s reading of ancient Stoicism as a way of life, one which sets its back against Pierre Hadot’s notion that Stoicism could have philosophically advocated regimens of non-cognitive practices of the kind documented by Hadot. Part 1 examines Arrian’s Discourses, following A. A. Long in seeing in this text Arrian’s portrait of Epictetus as a philosophical persona: one bringing together the different virtues of Socrates, Diogenes, and Zeno. Part 2 then examines Epictetus’s Handbook , seeing (...) in this text—in contrast to Hadot and Sellars—a distinct set of prescriptions for the kinds of existential practices the Roman Stoics advocated, not in place of philosophical argumentation, but as a means to habituate aspirants’ conduct to ways of thinking, desiring and acting harmonious with their philosophical conclusions. (shrink)

Slavoj Zizek has emerged as the pre-eminent European cultural theorist of the last decade and has been described as the ultimate Marxist/Lacanian cultural studies scholar. His large and growing body of work has generated considerable controversy, yet his texts are not structured as standard academic tomes. In Slavoj Zizek: A Little Piece of the Real, Matthew Sharpe undertakes the difficult task of drawing out an evolving argument from all of Zizek's texts from 1989 to 2001, and reads them as (...) the bearers of a single theoretical project, providing an authoritative, reliable, clearly written and well-structured account of Zizek's demanding body of work. From an exposition of Zizek's social and philosophical critical theory the book moves to a critical analysis of Zizek's theoretical project and its political implications. Sharpe concludes by suggesting that Zizek's work, however, raises as many questions as it answers; questions both about Zizek's theoretical system and to the wider new Left in today's world. (shrink)

In this note I have presented the essentials of a view of how laws are falsified, a view which has been held by some notable philosophers but which is radically opposed to that of Professor Popper. I have not scrupled to ?improve? upon it, so the view of no one philosopher is presented. I try to show that an interesting and convincing account of scientific simplicity is implicit in the theory and I conclude by suggesting how we can bring the (...) argument to bear on the problem of the logical status of laws of nature, showing that through their manner of falsifiability, laws share some characteristics with necessary statements as well as with empirical generalizations. (shrink)

This post-colonial and feminist reading of the Enlightenment explores the proto-postmodernist practice of examining one's conclusions through the eyes of the Other. Self-estrangement to gain critical distance from one's taken-for-granted assumptions was central to the Enlightenment and remains vital for critical sociopolitical thinking today.

We examine the process of strategization of Corporate Social Responsibility (CSR) within 12 Israeli firms using a longitudinal qualitative approach. We analyzed the process of CSR strategization under Jarzabkowski’s framework. Our findings identify the differentiating characteristics of CSR strategization processes, including the requirement for informative communications rather than persuasive negotiations, and the absence of resistance within the organizational community. These unique aspects of CSR strategization may be attributed to the moral and value-centric nature of CSR activity.

This paper explores Spinoza’s relationship to poetry by considering two prominent allusions to classical literature in Spinoza’s political treatises. Susan James illuminates Spinoza’s worries about the dangers of poetic address. At the same time, Spinoza relies on poetic language and citation to press some central claims. References to Seneca and Tacitus, I suggest, aim to transform the popular imagination with respect to the relationship between government, violence, and domination. Poetic language reinforces his challenge to false solutions to the problems of (...) violence, rebellion, and the precarity of political authority, which preoccupied early-modern political thinkers. (shrink)

ABSTRACTThis paper is a critical response to Amy Allen’s The End of Progress: Decolonising the Normative Foundations of Critical Theory. We take up her book’s call for a “problematizing” history which challenges “taken-for-granted” preconceptions in order to contest Allen’s own representation of the thought of the enlightenment. Allen accepts that all the enlighteners agreed upon a stadial, progressive account of history, which she critiques epistemically and normatively. But we show in Part 2, drawing on the work of Henri Vyverberg and (...) other historians of eighteenth century ideas, that a cyclical, rise and fall account of historical succession was more prominent than the progressive narrative in leading enlighteners such as Montesquieu, Voltaire, Diderot, D’Alembert, Condillac, Jancourt, Grimm, and Raynal, all of whom Allen does not mention. In Part 3, we show that not all thinkers of the enlightenment were pro-colonial or pro-imperialist, as Allen also presupposes in The End of Progress. By examining Abbé Raynal’s History of The Two Indies in Part 3, and notably its Diderotian interpolations, we show that many enlighteners propounded fierce criticisms of European colonialism and the slave trade, even calling directly for armed resistance against European infractions. In critical theorists’ search for chastened normative foundations, our concluding remarks contend, there is a need to develop more accurate, balanced, post-postmodern reckonings of the enlightenment. (shrink)

Pierre Hadot is famous for his work on ancient philosophy, and the notion that ancient philosophia was conceived in the Greek schools as a way of life, including existential practices to reshape students’ beliefs, desires, and actions. Yet his last published book before his death in 2010 was the study N’Oublie Pas de Vivre, on the oeuvre of the modern German thinker and litterateur, Goethe. Hadot’s work throughout refuses to make a sharp distinction between ancients and moderns, interested rather, as (...) in this last book on Goethe, on the way the notion of philosophy as a bios has been carried over into modern thought in figures like Nietzsche, Kierkegaard, Montaigne, and even Kant. The paper is a critical reflection on Hadot’s conception of philosophy, suggesting he was as much ‘modern’ as ‘ancient’. Hadot’s final work on Goethe, we will argue, revealingly recasts his larger work on the ancients, and the singularity of his interpretation of classical Hellenistic and Roman thought. (shrink)