How should pragmatists respond to and contribute to the resolution of one of America's greatest and most enduring problems? Given that the most important thinkers of the pragmatist movement—Charles S. Peirce, William James, John Dewey, and George Herbert Mead—said little about the problem of race, how does their distinctly American way of thinking confront the hardship and brutality that characterizes the experience of many African Americans in this country? In 12 thoughtful and provocative essays, contemporary American pragmatists connect ideas with (...) action and theory with practice to come to terms with this seemingly intractable problem. Exploring themes such as racism and social change, the value of the concept of race, the role of education in ameliorating racism, and the place of democracy in dealing with the tragedy of race, the voices gathered in this volume consider how pragmatism can focus new attention on the problem of race. Contributors are Michael Eldridge, Eddie S. Glaude, Jr., Judith M. Green, D. Micah Hester, Donald F. Koch, Bill E. Lawson, David E. McClean, Gregory F. Pappas, Scott L. Pratt, Alfred E. Prettyman, John R. Shook, Paul C. Taylor, and Cornel West. (shrink)

This book is the 1906 second edition of the Hulsean Lectures delivered at the University of Cambridge between 1901 and 1902. In these four lectures, F. R. Tennant challenges conventional teachings on Original Sin and the story of the Fall, arguing that his contemporaries had misinterpreted the biblical presentation of sin and its manifestations. Tennant aims to redefine the sin of both the race and the individual, and in doing so engages with traducianism and the philosophies of Malebranche, Kant and (...) Hegel. He argues that action predates modern conceptions of right and wrong, and that transgression is only sin if the actor is aware of what is morally right. Of course, these theories were met with great opposition, an opposition which Tennant uses the preface of this second edition to confront. These fascinating lectures and their appendages will be of great interest to scholars of Christian theology and the fin de siècle alike. (shrink)

Taking as its point of departure a sharp critique of Rawls's influential A Theory of Justice, this book looks at politics from an aesthetic perspective.

"The chief business of twentieth-century philosophy” is “to reckon with twentieth-century history," claimed R. G. Collingwood. In this remarkable collection of essays, Frank Ankersmit demonstrates the prescience of that remark and goes a long way toward meeting its challenge. Responding to the work of Hayden White, Arthur Danto, and Hans-Georg Gadamer, he examines such issues as the difference between historical representation and artistic expression, the status of metaphor in historical description, and the relation of postmodernism to historicism. Ankersmit's fluent grasp (...) of European thought and his ability to incorporate concepts from literary theory, art history, the philosophy of science, and political thought into his analyses assure that this collection will interest readers throughout the humanities. (shrink)

We no longer have any texts, any past, but just interpretations of them. The evident multi -interpretability of a text causes it gradually to lose its capacity to function as arbiter in the historical debate. It is necessary to define a new link with the past based on a complete and honest recognition of the position in which we now see ourselves placed as historians. In recent years, many people have observed our changed attitude towards the phenomenon of information. For (...) postmodernism, science and information are independent objects of study which obey their own laws. Language and art are not situated opposite reality but are themselves a pseudo-reality and are therefore situated within reality. Because of the relation between the historiographical view and the language used by the historian to express his view - a relation which nowhere intersects the domain of the past -historiography possesses the same opacity and intensional dimension as art. The essence of postmodernism is precisely that we should avoid pointing out essentialist patterns in the past. There is reason to assume that our relation to the past and our insight into it will in future be of a metaphorical nature rather than a literal one. (shrink)

This Companion provides a fresh and comprehensive account of this outstanding work, which remains among the most frequently read works of Greek philosophy, indeed of Classical antiquity in general. The sixteen essays, by authors who represent various academic disciplines, bring a spectrum of interpretive approaches to bear in order to aid the understanding of a wide-ranging audience, from first-time readers of the Republic who require guidance, to more experienced readers who wish to explore contemporary currents in the work’s interpretation. The (...) three initial chapters address aspects of the work as a whole. They are followed by essays that match closely the sequence in which topics are presented in the ten books of the Republic. Since the Republic returns frequently to the same topics by different routes, so do the authors of this volume, who provide the readers with divergent yet complementary perspectives by which to appreciate the Republic’s principal concerns. (shrink)

Why are we interested in history at all? Why do we feel the need to distinguish between past and present? In this book, the author argues that the past originates from an experience of rupture separating past and present. Think of the radical rupture with Europe's past that was effected by the French and the Industrial Revolutions. Sublime Historical Experience investigates how the notion of sublime historical experience complicates and challenges existing conceptions of language, truth, and knowledge. These experiences of (...) rupture are paradoxical since they involve both the separation of past and present and, at the same time, the effort to overcome this separation in terms of historical knowledge. The experience unites feelings of loss/pain with those of love/satisfaction, and thus is in agreement with how sublime experience is ordinarily defined. The experience is also precognitive since it precedes historical knowledge. As such it is a challenge to traditional conceptions of the relationship between experience and truth or language. It compels us to disconnect the notions of experience and truth. (shrink)

The vocabulary of representation is better suited to an understanding of historiography than the vocabularies of description and interpretation. Since both art and historiography represent the world, they are closer to science than are criticism and the history of art because the interpretation of meaning is the specialty of the latter two fields. Historiography is less secure in its attempt to represent the world than art is; historiography is more artificial, more an expression of cultural codes than art itself. Historiography (...) is a suitable paradigm for studying certain philosophical problems, particularly epistemology, or codified representation. Representation always requires the presence of two sets of non-referential logical dummies; disturbing the symmetry between these logical dummies gives rise to the position of realism and idealism. Epistemology is strongly inclined to disturb this symmetry. The parallels between recent developments in art and those in historiography demonstrate how much historiography is part of the contemporary cultural world. The deficiencies of modern philosophy of history can largely be explained by its tendency to neglect the cultural significance of the writing of history. (shrink)

Forgetting has rarely been investigated in historical theory. Insofar as it attracted the attention of theorists at all, forgetting has ordinarily been considered to be a defect in our relationship to the past that should be overcome in one way or another. The only exception is Nietzsche who so provocatively sung the praises of forgetting in his On the Use and Abuse of History . But Nietzsche's conception is the easy victim of a consistent historicism and therefore in need of (...) correction. Four types of forgetting are identified in this essay. Central in the essay's argument is the fourth type. This is the kind of forgetting taking place when a civilization "commits suicide" by exchanging a previous identity for a new one. Hegel's moving account of the conflict between Socrates and the Athenian state is presented as the paradigmatic example of this kind of forgetting. Two conclusions follow from an analysis of this type of forgetting. First, we can now understand what should be recognized as a civilization's historical sublime and how the notions of the historical sublime and of collective trauma are related. Second, it follows that myth and history do not exclude each other; on the contrary, history creates myth. This should not be taken to be a defect of history, for this is precisely how it should be. (shrink)

Philosophy of history is the Cinderella of contemporary philosophy. Philosophers rarely believe that the issues dealt with by philosophers of history are matters of any great theoretical interest or urgency. In their view philosophy of history rarely goes beyond the question of how results that have already been achieved elsewhere can or should be applied to the domain of historical writing. Moreover, contemporary philosophers of history have done desperately little to dispel the low opinion that their colleagues have of them. (...) In this essay I argue that Arthur Danto is the exception confirming the rule, for Danto’s philosophy of representation may help us understand how texts relate to what they are about. The main shortcoming of philosophy of language undoubtedly is that it never bothered to investigate the philosophical mysteries of the text. The writing of history is a philosophical goldmine and we must praise Danto for having reminded us of this. (shrink)

That narrative language has the ontological status of being an object; that it is opaque; that it is self-referential; that it is intentional and, hence, intrinsically aestheticist; that the narrative meaning of an text is undecidable in an important sense of that word and even bears the marks of self-contradiction; that narrative meaning can only be identified in the presence of other meaning ; that as far as narrative meaning is concerned the text refers, but not to a reality outside (...) itself; that criteria of truth and falsity do not apply to historical representations of the past; that we can only properly speak of causes and effects at the level of the statement; that narrative language is metaphorical and as such embodies a proposal for how we should see the past; that narrative representations of the past have a tendency to disintegrate; all these postmodernist claims can be given a formal or even "modernist" justification if we are prepared to develop a philosophical logic suitable for dealing with the narrative substance. (shrink)

There are no dictionary meanings or authoritative discussions of "presence" that fix the significance of this word in a way that ought to be accepted by anybody using it. So we are in the welcome possession of great freedom to maneuver when using the term. In fact, the only feasible requirement for its use is that it should maximally contribute to our understanding of the humanities. When trying to satisfy this requirement I shall relate "presence" to representation. Then I focus (...) on a variant of representation in which the past is allowed to travel to the present as a kind of "stowaway" , so that the past is literally "present" in historical representation. I appeal to Runia's notion of so-called "parallel processes" for an analysis of this variant of historical representation. (shrink)

Background: Nursing students on clinical placements as part of their professional training are routinely faced with situations involving ethical conflicts. The initial act of perceiving a situation as causing an ethical dilemma is the result of both the students’ personal values, drawn from their culture and families, and of the professional knowledge and values that they have acquired through training and experience. Objectives: Nursing students’ experiences on clinical placements in primary care settings were investigated in order to identify situations that (...) they perceived as involving ethical conflict and describe the elements they took into consideration during their decision-making processes in these situations. Methods: The research design was qualitative descriptive case study. Around 50 students from three different intakes to a nursing degree answered a questionnaire and discussed it in focus groups. Ethical considerations: The study was designed in accordance with the principles guiding research with human beings and was approved by the Human Research Ethics Committee. Results: Synthesised into two principal axes: (a) ethical conflicts in primary care, linked with the domains of working processes, professional nursing ethics and human and social rights and (b) students’ decision-making processes – realisation, reflection and intervention. Conclusion: The student nurses saw themselves both as actors and spectators in situations involving ethical problems and demanding moral deliberation, demonstrating the ability to base their arguments soundly. They tended to emphasise the possibilities offered by dialogue and that different ethical values must be respected to find fair solutions to ethical problems. (shrink)

Professor Iggers's main target in his critique of my essay is my preference for the historicist over the Enlightenment conception of the past. I agree with Iggers that in contemporary historical theory and contemporary philosophy of language many effective arguments against historicism can be found. I argue, however, that these arguments lose much of their cogency if we recognize that the historicist notion of "the historical idea" can be redefined to satisfy both the requirements of actual historical practice and contemporary (...) philosophy of language. The main task of the contempo- rary theoretician is not to reject historicism but to recognize and to discover its intellectual riches, and to repair it whenever and wherever necessary. (shrink)

This chapter contains sections titled: Introduction Origins of the Contemporary Debate Historiographic Research and Writing Two Variants of Narrativist Philosophy of Historiography The Philosophical Approach The Transcendentalization of Narrativist Philosophy of Historiography Rhetorical Narrativist Philosophy Hayden White Conclusion Bibliography.

The main difficulty utilitarians have faced is the problem of reconciling the dictates of utility with what seem clearly to be moral duties, but based on considerations of Justice. John Stuart Mill addressed this problem in his essay,Utilitarianism,and the result has not served to silence the critics of utilitarianism on this score. In part, this is due to the fact that Mill's position in the chapter on Justice is not entirely clear, nor is it entirely convincing where it is clear. (...) Still, I do not think Mill's views on Justice have been given their due. In this essay, I shall try to show that Mill anticipated recently defended principles that rely on appeal to a notion of fairness or fair play, and that these can be given a utilitarian foundation. (shrink)