This article focuses on the most important woman in Garveyism: Amy Jacques Garvey, Marcus Garvey's second wife. Amy Jacques Garvey's true value in the Garvey movement has rarely been acknowledged; most authors and scholars have misleadingly depicted her as Marcus's “helpmate.” This article proposes that Amy Jacques Garvey was a key architect of Garveyism and a lifelong advocate of social justice in her own right. The author also examines the relationship among race, class, and gender as it (...) pertains to Amy Jacques Garvey's life and social thought. (shrink)

A collection of personal narratives and essays, Living Professionalism is designed to help medical students and residents understand and internalize various aspects of professionalism. These essays are meant for personal reflection and above all, for thoughtful discussion with mentors, with peers, with others throughout the health care provider community who care about acting professionally.

This article explores a perplexing line from Rousseau's Emile: his suggestion that the ‘most important rule’ for the educator is ‘not to gain time but to lose it’. An analysis of what Rousseau meant by this line, the article argues, shows that Rousseau provides the philosophical groundwork for a radical critique of the contemporary cultural framework that supports homework, standardised testing, and the competitive extracurricular activities that consume children's time. He offers important insights to contemporary parents and educators wishing to (...) reimagine an educational system that is currently fuelled more by familial and international amour propre than by children's interests and needs. Not the least of these is his recognition that to reimagine children's education would require a new configuration of the very terms of modern life. Problematically, however, Rousseau's alternative to mechanised clock-time depends on the labour of Sophie, whose time is also reconfigured. For the next generation of children to be educated according to natural time, Sophie's labour needs to be off the clock too, which is just as much a linchpin of her removal from the public sphere of citizenship and the paid workforce as it is of Emile's education for public life, or so the final section of this paper argues. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Bataille and Mysticism: A “Dazzling Dissolution”Amy Hollywood (bio)Within Georges Bataille’s texts of the late 1930s and 1940s, in particular those later brought together in the tripartite Atheological Summa, he repeatedly suggests that his primary models for writing and experience are the texts of the Christian and non-Western mystical traditions (often represented, in Bataille, by women’s writings) and those of Friedrich Nietzsche. 1 Inner Experience opens with evocations of Nietzsche, (...) and the final volume of the trilogy, On Nietzsche, is “devoted” to his work. References to mystical writings occur throughout Inner Experience and Guilty, and significant portions of both texts can be read as providing “guides” for inner experience analogous to the “itineraries” of Angela of Foligno (d. 1309) and Teresa of Avila (d. 1582) or as spiritual daybooks like those of Mechthild of Magdeburg (d. ca. 1275). These models are, I think, the key to understanding Bataille’s own writing strategies in the Atheological Summa. 2 Despite their apparent divergence, moreover, Bataille insists that mystical and Nietzschean texts reflect and are constitutive of the same experience and writing practice.Like both Nietzsche and the mystics, Bataille’s “antigeneric” writing mixes genres and styles within and between texts. 3 Throughout the course of his career, experience and writing are in a constant state of movement, flux, or chaos (to echo Bataille’s self-description in On Nietzsche). The Atheological Summa encapsulates within what purport to be three unified books the diversity of genres and styles that run throughout Bataille’s corpus as a whole. They contain ample quotation of Nietzsche’s texts and those of the mystics—undigested hunks and fragments of these allusive writings 4 —together with philosophical reflections, confessional meditations, diary fragments, letters, and, at the end of On Nietzsche, a set of six brief historical and theoretical appendices. Anything broaching traditional textual commentary is reserved for the margins of these nonbooks. Like many mystics, particularly women who were denied access to the traditional genres of sermon, biblical commentary, and philosophical or theological treatise, and like Nietzsche, who eschews and subverts traditional genre distinctions, Bataille comments and critiques through practice rather than exposition. Although Bataille acknowledges the oddity of his coupling the mystics and Nietzsche, he also rigorously defends it, arguing for a mystical and ecstatic experience in Nietzsche’s work. 5 As I hope to show, Bataille’s [End Page 74] experience of the failures of mysticism and of Nietzsche speak to each other and lead to Bataille’s necessary apostasy as his true discipleship.Repetition of the divergences between Bataille and the mystics, first stated by Bataille himself in Inner Experience, has become something of a commonplace, yet his claims have not been sufficiently explored or challenged. So, for example, Alain Arnauld and Giséle Excoffon-Lafarge unproblematically assert that despite all proximities between Bataille’s texts and those of the mystics, they differ in their aims or aimlessness. Michel Surya joins a host of other scholars whose primary concern is to demonstrate (against the insinuations of Sartre, made now almost fifty years ago) that Bataille was not a Christian. Whereas the mystics’ path ends with the divine encounter, Bataille renounces all objects, aims, or end for his quest and his desire. 6 Most importantly, he rejects all idealism and any hope for salvation. Bataille himself insists on his divergence from the Christian mystics in Inner Experience and Guilty. At the same time, his citations and mimings of central texts from the Christian mystical tradition show that what fascinates him within these writings is precisely the moment in which the soul desires “to live without a why,” embracing the suffering of hell—understood as the absence of/from the “object” of desire—as desire. 7 In a move later echoed by Jacques Lacan, Bataille claims that some medieval mystics attained that beyond of which he writes, but without knowing anything about it: “Exuberance is the point where we let go of Christianity. Angela of Foligno attained it and described it, but didn’t know it.” 8Commentators follow Bataille in resisting his identification with the mystics, then, whereas Nietzsche is a less troubling model for Bataille and his readers. In fact, Bataille... (shrink)

Fruit de l'initiative des Facultés universitaires Saint-Louis, le présent ouvrage rend hommage, à l'occasion de son admission à l'éméritat, à Jacques Dabin qui fut titulaire des cours de philosophie morale et de droit naturel depuis 1968 et assura la fonction de Recteur des Facultés de 1973 à 1993. Reflétant à la fois ses préoccupations majeures, ainsi que la diversité des approches correspondant aux différentes composantes des Facultés, cet ouvrage réunit les actes du colloque que les Facultés ont consacré à (...) ce thème du 20 au 22 avril 1994 ainsi que d'autres contributions émanant de membres ou amis des Facultés qui ont accepté de se joindre à cet hommage. (shrink)

In this essay Amy Shuffelton considers Jean-Jacques Rousseau's suspicion of imagination, which is, paradoxically, offered in the context of an imaginative construction of a child's upbringing. First, Shuffelton articulates Rousseau's reasons for opposing children's development of imagination and their engagement in the sort of imaginative play that is nowadays considered a hallmark of early and middle childhood. Second, she weighs the merits of Rousseau's opposition, which runs against the consensus of contemporary social science research on childhood imaginative play. Ultimately, (...) Shuffelton argues that Rousseau's work offers an important cautionary note to enthusiasts of children's imaginative play, due to the potentially disruptive influence of consumer capitalism, though she also notes that imagination may play a more redemptive role than Rousseau granted it. (shrink)

Les auteurs de l'Antiquité grecque, chacun dans sa voie propre, chacun avec sa voix propre, partagent tous une préoccupation qui nous les rend particulièrement proches comment bien vivre dans un monde de l'immanence où chacun de nous n'a, en dernier ressort, de comptes à rendre qu'à soi-même - et ces comptes à soi, nous le savons bien, sont les plus difficiles et les plus délicats. Paradoxalement, c'est l'éloignement qui rend ces auteurs plus proches, plus audibles, plus directs. C'est leur éloignement (...) qui fait de leurs textes des classiques, des textes qui laissent respirer, penser, rêver, des textes qui n'appartiennent à personne et appartiennent en propre à chacun de nous. Qu'est-ce qu'une bonne vie, qu'est-ce qu'une vie heureuse, qu'est-ce qu'une belle vie? Pour bien des philosophes grecs, la fin de l'homme est de vivre conformément à la nature. Est-ce qu'une telle injonction a encore un sens aujourd'hui, et si oui, lequel? Qu'en est-il aujourd'hui de la sagesse, n'est-elle plus qu'un souvenir de notre enfance en Grèce? Ce sont ces questions classiques et toujours actuelles que cet essai sur la bonne vie cherche à éclairer, en prenant comme point d'appui la parole des Anciens et en la lisant à la lumière de notre contemporanéité. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Stagecraft and Performance of Roman ComedyAmy RichlinC. W. Marshall. The Stagecraft and Performance of Roman Comedy. Cambridge: Cambridge University Press, 2006. xiv + 320 pp. 2 black-and-white figs. Cloth, $90.C. W. Marshall's new book forms part of the productive trend towards treating ancient theater as performance. In 1991 David Wiles began The Masks of Menander (Cambridge: Cambridge University Press, xi) by commenting on the institutional divide between (...) classics and drama studies. Marshall, as a writer, occupies the unusual position of being able to speak both as a classicist and a professional actor, with substantial credits in both improv and Shakespeare. His work is influenced by writers in theater studies, particularly Susan Bennett on audiences, Keith Johnstone on improv, and Jacques Lecoq on masking and physical movement. Among writers on ancient comedy, he shares with David Wiles a commitment to the serious study of masking, and with Timothy Moore a focus on the interaction between actors and audience. As a performer and director, he has often worked with Mark Damen and Mary-Kay Gamel towards an understanding of ancient drama through hands-on production. Above all, this book is based in Marshall's experience as an actor; having had the privilege of working with him on a production of Persa, I can attest that the physicality of his acting pops his sense of what happened on the stage of Plautus into vivid 3-D.Marshall throughout prefers complex to simple models: the audience was not monolithic (no "Romans" here), venues differed in nature, the actors did not share a single status, literary influences on the plays were multiple (no tyranny of the "Greek original"). The introduction begins with a satisfyingly spiderwebby chart (2) laying out a stemma of influences on Plautus and, separately, Terence. As Marshall observes, audience members bring along their own performance codes, and "For Rome such codes are unlikely even to include knowledge of the play which the playwright claims as his source for the present entertainment" (109). (That is, to get a laugh out of Strange Brew, it is not necessary to know much [End Page 131] about Hamlet.) Venues for production would have been "found spaces" (47), often (following Sander Goldberg) a flat space in front of a temple, with the audience sitting on the steps, but generally any public space capable of holding a simple stage, backdrop, and seats. Marshall envisions the troupe as a mix of free and slave actors, some of whom owned others, opening up "convoluted situations" in the assignment of roles (87–88). Masks, as he demonstrates, could not have followed any rigid typology, especially (151) when they had to put a face on slaves who turned out to be free men (Captivi), whores who turned out to be virgins, and, I would add, Calydonians who turned out to be Carthaginians (Poenulus). The content of plays was determined by a simple bottom line: "the troupe sells an audience to the magistrates for a price" (83). Audiences were "heterogeneous" (186), and, while performance works to create a "consolidated audience," the "economic and social diversity of the audience itself exists in tension with this" (185); if the magistrates wanted to emphasize "Roman social stratigraphy," the plays worked to question divisions (77).The theme throughout is "flexibility," in keeping with what for me is the book's most important hypothesis: the plays of Plautus were collaborative creations (186–87): they "contain lines that did not originate with the playwright" but from "the collective of the theatrical troupe" (268–69). Here, Marshall persuasively draws on his own experience with improv groups, invoking the lazzi of commedia dell'arte and the shtick of vaudeville (165, n. 10) to suggest how Plautus's plays were put together by what he felicitously dubs "shtickomythia" (193). Speaking here as a translator of Plautus, I would vigorously agree: the register often slips into jokes that are corny (e.g., Poenulus 279), and what is corn but a shtick-on plaster? Even the inventiveness of slave-torture insults feels a lot like "yo mama" jokes, the kind of call-and-response humor that young men in agonistic cultures perfect in verbal dueling. Most... (shrink)

Londres, 1945. Giles est declare heritier du titre et de la fortune de son pere Hugo Barrington. Au detriment de son ami - et peut-etre demi-frere - Harry Clifton, mais aussi au grand soulagement de celui-ci qui peut dorenavant epouser Emma, la soeur de Giles. Tandis que Harry et Emma s'installent a Bristol avec Sebastian, leur fils, et Jessica, une petite fille qu'ils adoptent, Giles, devenu membre de la chambre des Lords, se retrouve pris au piege de haines ancestrales dans (...) sa lutte pour le pouvoir. Une decennie plus tard, c'est Sebastian, representant de la nouvelle generation, qui fera basculer la carriere politique de son oncle. Secrets trop longtemps enfouis, vengeances longuement meditees, amours enfin possibles ou alliances interessees, une saga qui se devore d'une traite. Tout est reuni pour rendre cette lecture totalement addictive. Un excellent page-turner. Version Femina. (shrink)

Rassemble 15 textes de J. Derrida consacrés à la mort et au deuil, souvent à l'occasion de la mort de ses amis : Roland Barthes, Michel Foucault, Gilles Deleuze, Maurice Blanchot, etc..... P.-A. Brault et M. Naas analysent la logique des textes et élaborent la question d'une politique du deuil.

La Religieuse is a classic French Enlightenment work in its elucidation of forced religious vocation as well as the hypocrisy and abuses of the Catholic Church. In reviving and effectively re-envisioning the novel, filmmakers Jacques Rivette and Guillaume Nicloux succeed in bringing Diderot’s ideas to bear on contemporary issues such as the image and role of the Church post Vatican II, and the effects of patriarchal and religious oppression on the individual. This article examines the context and reception of (...) all three works (the original text and two film adaptations) and their engagement with specific historical circumstances as well as more universal concerns; by extension, this project represents an effort to probe the perhaps unexpected, continued interest in Diderot’s writings in popular culture today. An analysis of the literary and cinematic posterity of La Religieuse underscores the ongoing pertinence of French Enlightenment thought while illuminating the linked political and aesthetic inheritance of Diderot’s novel. (shrink)

« "...le mot qu'Aristote avoit tres-familier : 'O mes amis, il n'y a nul amy'." (Montaigne, De l'amitié.)Dernier mot, dernière volonté, cette sentence testamentaire nous vient du fond des temps. Sourdement soupirée, transmise et traduite, transférée aussi en tant de langues. Mais l'apostrophe appelle peut-être une science nouvelle, comme si elle ne consentait à se laisser aimer, au prix d'une philologie singulière, que pour une philosophie encore à venir.À méditer inlassablement l'aporie d'une telle adresse, on s'enfonce dans le labyrinthe de (...) sa provenance mais aussi de son avenir.Par provision, voici un fil d'Ariane, justement, un seul fil, tenu de main de femme, de fille, de sœur : où chemine la politique de ce "mot"? Ouvertement ou en secret, une architecture de la cité ou de l'État n'aurait-elle pas orienté cette provocation? Une généalogie du politique ne s'est-elle pas liée, dans notre tradition, au couple ami/ennemi et, en lui, au concept canonique et dominant de l'amitié?L'analyse ici proposée serait aussi une contre-généalogie. Elle inquiète en effet le motif généalogique lui-même, un certain ordre de la filiation, à savoir le schème familial et phallocentrique de la fraternité, la figure du frère (plutôt que de la sœur), la virilité de la vertu dont l'autorité reste si souvent incontestée dans notre culture de l'amitié et dans les modèles accrédités de la démocratie.À l'horizon de toutes ces questions, celle de la vertu, donc, dans une démocratie à venir. La vertu, est-ce une chose du passé? Oui et non.Le mot ainsi prêté à Aristote, qui ne l'a pas cité? Une fois infléchi ou orchestré, jusque dans sa grammaire, par un concert d'interprètes somnambules, vigilants et automatiques, voici qu'il traverse en rêvant, récitation psalmodiée d'une immense rumeur, le grand jour de notre mémoire : de Montaigne à Kant, par exemple, de Nietzsche à Blanchot, oui, Blanchot, l'ami de Bataille et des penseurs de ce temps, le penseur de L'Amitié ("...tandis que je me remémore la parole attribuée par Diogène Laërce à Aristote : 'O mes amis, il n'y a pas d'ami'", ce sont aussi les derniers mots d'un autre livre de Blanchot, Foucault tel que je l'imagine).Mais l'avenir de "ce mot qu'Aristote avoit tres-familier" vient encore sur nous. Déjà là, c'est comme s'il ne nous était pas encore arrivé, tenant en réserve, dans l'un de ses plis, une promesse de démocratie encore impensée, encore impossible, toujours à venir : la promesse même. »J. D.SOMMAIRE : Avant-proposOligarchies : nommer, énumérer, dénombrerAimer d'amitié : peut-être - le nom et l'adverbeCette « vérité » folle : le juste nom d'amitiéL'ami revenant (au nom de la « démocratie »)De l'hostilité absolue. La cause de la philosophie et le spectre du politiqueSerment, conjuration, fraternisation - ou la question « armée »Celui qui m'accompagneReplis« En langue d'homme, la fraternité »« Pour la première fois dans l'histoire de l'humanité »L'Oreille de HeideggerPhilopolémologie (Geschlecht IV)Portées de voix. Rhétorique de l'amitiéL'avoir, l'être et l'autre : tendre l'oreille, accorder ce qu'on n'a pasQuelques-uns (Le mariage du ciel et de l'enfer)Tautologie, monologie, otologie. Le sacrifice de Heidegger. (shrink)

"L'esprit d'aventure animait-il Pierre Teilhard de Chardin? Il ne suffit pas, pour répondre, de rappeler la devise que lui applique l'un de ses amis, George Barbour : "Ut migraturus habita. Vis comme si tu allais partir." Il ne suffit pas non plus de trouver sous sa plume ce bel aveu : "Je ne saurais désormais être autre chose qu'une sorte d'aventurier spirituel." Il faut le suivre dans ses multiples voyages, lire son abondante correspondance, l'entendre se plaindre d'être retenu à Pékin (...) durant la Seconde Guerre mondiale sans aucun terrain d'action, ou encore douter que la Croisière Jaune puisse lui être utile. Il faut aussi l'écouter se plaindre que le christianisme a perdu l'esprit d'aventure et le voir s'engager lui-même dans les zones laissées en blanc, celles où le savoir comme le croire perdent pied et où le réel reprend tout son pouvoir. Une invitation à mettre les pas dans ceux de ce gentilhomme aux semelles de vent."--Page 4 of cover. (shrink)

Jean Cavaillès (15 mai 1903-17 février 1944) était un philosophe français, héros et l'un des organisateurs de la Résistance, avant d'être fusillé à 40 ans par les nazis. Une journée d'hommage lui a été consacrée le 17 février 2014 à l'Ecole normale supérieure de Paris. Pierre-Yves Canu, Tommy Murtagh, Hourya Benis Sinaceur, Paul Cortois, Alya Aglan, Baptiste Mélès, Gerhard Heinzmann et Jacques Lautman présentent un Cavaillès indissociablement philosophe et Résistant, explorent les racines de sa pensée, montrent l'actualité de ses (...) concepts. Jean-Jacques Szczeciniarz et Christian Houzel proposent une analyse du Mouvement de la jeunesse allemand, un historique de la société Les Amis de Jean Cavaillès, éditrice du présent recueil, et deux hommages à celui qui la présida de 1989 à 1995, le mathématicien Henri Cartan. (shrink)

L'aventure de Jacques et Raîssa Maritain constitue un parcours unique par son ampleur et son rayonnement. Centre de gravité de la vie spirituelle et littéraire pendant l'entre-deux-guerres, point de ralliement des générations perdues et refuge des poètes maudits, le couple tissa autour de lui le réseau d'influence le plus riche et foisonnant de l'histoire de ce siècle. Disciples de Bergson et de Léon Bloy, confidents de François Mauriac, de julien Green et de Jean Cocteau, amis de Péguy, de Mounier (...) et de Paul VI, et jetant entre les milieux littéraires, artistiques et catholiques d'invisibles passerelles, Jacques et Raïssa Maritain menèrent dans le même temps une expérience de vie spirituelle fascinante. Convertis à vingt ans, ils se firent tous deux messagers de Dieu sur les routes du monde, mendiants du Ciel au nom d'un nouvel humanisme, et ils s'engagèrent ensemble dans les combats essentiels de leur temps pour faire prévaloir en tous lieux la primauté du spirituel. On connaît l'œuvre philosophique considérable laissée par Jacques Maritain, qui garde une audience internationale. Mais cette première biographie, qui s'appuie entre autre sur une importante correspondance inédite, révèle la trame même d'une réflexion qui touche aux multiples domaine de la connaissance : une destinée d'errance et d'exil, de grandes amitiés et de combats souvent âpres contre l'injustice et les dérives du monde moderne, notamment celles de l'Eglise. C'est aussi la face invisible et secrète de la vie d'un couple qui nous est ici dévoilée. Unis par un amour fou et liés par un vœu de chasteté, les Maritainlivrèrent leur existence à Dieu sans partage, au prix pour Raïssa de "la plus dure mort à soi-même" et, pour tous les deux, d'une bouleversante solitude. (shrink)

Derrida, quel diable d'homme! Preux de la pensée, partant en guerre contre tous et contre lui-même, chevalier de l'idéal comme Don Quichotte et politicien pragmatique comme Sancho Pança, il n'aura cessé de bouleverser de fond en comble nos idées reçues pour les relancer, accroître leur vélocité et en faire des armes concepƯtuelles redoutables. Ce livre s'attache à suivre certaines de ses campagnes, retraçant une trajectoire qui va de son enfance et adolescence algériennes vers un avenir messianique ouvert à l'Autre. Au (...) passage, il lui aura fallu en découdre avec un ami trop proche de certains thèmes éthiques, Emmanuel Levinas, ainsi qu'avec un ennemi plus vulnérable, Giorgio Agamben. À travers leurs méditations croisées, Derrida insiste sur le fait que la lutte polémique est préférable à la paix, car elle en fonde la possibilité tout en mettant en question les théologies guerrières. Le roman récent de J.M. Coetzee, Une enfance de Jésus, et les poésies de Stéphane Mallarmé vont servir à illustrer ces attentes et ces tensions entre chien et chat, entre futur et avenir, entre drôles de trêves et drôles de guerres : entre hospitalité et hostilité."--Back cover. (shrink)

A l'occasion du soixante-dixieme anniversaire de Jacques Brunschwig, certains de ses disciples, amis et collegues, se sont reunis pour lui dedier un volume d'hommage.L'ouvrage s'ouvre par un entretien avec le recipiendaire, dans lequel celui-ci retrace les principales etapes de sa carriere et donne sans detour son avis sur quelques-unes des grandes questions de sa discipline (par exemple: pourquoi la faiblesse persistante des etudes aristoteliciennes en France?).Les contributions ont ete demandees a des specialistes des domaines dans lesquels Jacques Brunschwig (...) s'est particulierement illustre: pensee grecque classique (Platon et Aristote) et philosophie hellenistique.Le retentissement international du travail de Jacques Brunschwig est bien marque par le fait qu'un grand nombre des contributions du volume est du a des plumes anglo-saxonnes.L'ouvrage s'acheve sur un temoignage personnel de Pierre Vidal-Naquet. (shrink)

En 1990, s'est tenu a Lyon le premier colloque explicitement consacré à Henri Maldiney. L'idée était de lui donner la parole, mais seulement après avoir entendu quelques-uns de ses anciens étudiants et de ses plus proches amis (Jacques Schotte, André du Bouchet, Roland Kuhn), réunis autour de questions centrales pour chacun d'eux. Encre Marine a publié les meilleures pages provenant de ces journées dans Existence : crise et création. En 2012, Henri Maldiney a eu cent ans. L'Association Internationale Henri (...) Maldiney (AIHM) a réuni un colloque d'une journée à Lyon organisé avec la Faculté de Philosophie de l'Université Jean-Moulin, là où Henri Maldiney a longtemps enseigné (dont les actes sont à paraître) et un autre de deux journées à Paris, rue d'Ulm, là où Henri Maldiney a été étudiant, organisé avec les Archives Husserl. Les contributions ici réunies montrent comment l'oeuvre de Maldiney est aujourd'hui lue à la fois par quelques-uns qui accompagnent son travail depuis longtemps déjà et par de tout nouveaux lecteurs - ce qui témoigne de la diffusion de sa pensée. Certains ont pu dire que, désormais, on peut lire Henri Maldiney "comme un classique". La reprise du texte de Maldiney Existence : crise et création " montre que décidément, même dans le retrait lié au grand âge, Henri Maldiney continue, à travers son oeuvre, d'exercer une singulière présence. (shrink)

This brings together five pieces written by Jacques Derrida as extended lectures. The most important theme is Derrida's redefinition of speech acts and the 'event' as a particular kind of performative. The effects of globalization and mechanization, along with arising issues, provide a second constellation of themes. The first four essays involve a specific act of speech: the lie, the excuse, perjury and profession. The last two essays continue Derrida's powerful series of meditations on professional and institutional questions. The (...) final essay, 'Psychoanalysis Searches the States of Its Soul', confronts the task facing psychoanalysis today: coming to terms in new ways with worldwide cruelty and accommodating itself to the modern juridical concepts of crime against humanity. The phrase 'without alibi' (alibi, of course, being another speech act) is used throughout the essay as a leitmotif indicating that the responsibility psychoanalysis has to respond to globalization cannot be evaded. (shrink)

Pruss (2016) argues that Christian philosophers should reject Open Futurism, where Open Futurism is the thesis that “there are no true undetermined contingent propositions about the future” (461). First, Pruss argues “on probabilistic grounds that there are some statements about infinite futures that Open Futurism cannot handle” (461). In other words, he argues that either the future is finite or that Open Futurism is false. Next, Pruss argues that since Christians are committed to a belief in everlasting life, they must (...) deny that the future is finite. From here, Pruss concludes that Christians must reject Open Futurism. In practice, Pruss’s argument extends to anyone who endorses everlasting life. In this essay, I respond to Pruss’s argument on behalf of Open Futurism: pace Pruss, the open futurist can consistently believe in everlasting life while also accepting the basic principles of probability theory. (shrink)

Introduction -- Karl Marx's concept of alienation -- Objectification, alienation, and estrangement -- Other origins of alienation and objectification -- Marx's account of alienation : from early to late -- The alienated object of production : commodity fetishism -- The alienated means of production : machine fetishism -- Machines and the transformation of work -- Marx's energeticist turn -- The first law of thermodynamics -- From arbeit to arbeitskraft -- The second law of thermodynamics -- Machines in the communist future (...) -- Technology and the boundaries of nature -- Material wealth and value : the Grundrisse's fragment on machines -- The strife between technology and capital : the fall in the rate of profit -- Enjoyment not value : challenging the logic of exhaustion -- Man himself as fixed capital -- Class kinship and the redistribution of the means of production -- Machines in the capitalist reality -- Between thermodynamics and humanism : approaching capital -- Machinery as an historical category of production -- Machines, trains, and other capitalist monsters -- Rough, foul-mouthed boys : women's monstrous laboring bodies -- Wage labor and race -- Wage labor and sexuality -- Machinery and revolution -- Alienation beyond Marx -- Science and technology in Marx's excerpt notebooks -- Karl Marx and Charles Babbage -- Machines and temporality : the treadmill effect and free time -- Technophobia and technophilia -- Technophobia and twentieth-century theory. (shrink)

A vision of a living code of ethics is proposed to counter the emphasis on negative phenomena in the study of organizational ethics. The living code results from the harmonious interaction of authentic leadership, five key organizational processes (attraction–selection–attrition, socialization, reward systems, decision-making and organizational learning), and an ethical organizational culture (characterized by heightened levels of ethical awareness and a positive climate regarding ethics). The living code is the cognitive, affective, and behavioral manifestation of an ethical organizational identity. We draw (...) on business ethics literature, positive organizational scholarship, and management literature to outline the elements of positive ethical organizations as those exemplary organizations consistently practicing the highest levels of organizational ethics. In a positive ethical organization, the right thing to do is the only thing to do. (shrink)

This essay provides a critical overview of the debate about corporate moral responsibility. Parties to the debate address whether corporations are the kinds of entities that can be blamed when they cause unjustified harm. Proponents of CMR argue that corporations satisfy the conditions for moral agency and so they are fit for blame. Their opponents respond that corporations lack one or more of the capacities necessary for moral agency. I review the arguments on both sides and conclude ultimately that what (...) divides the two is not so much competing conceptions of the corporation as it is disagreement about what moral agency requires. Homing in on the real site of contention will, it is hoped, allow future participants in the debate to focus their efforts more productively. (shrink)

Exemplars clearly play a significant role in the ethical vision of the Analects. However, while they are often treated as illustrations of the text’s more abstract ethical commitments, I argue that they are better understood to source those commitments. Such is to say that the conceptual schemata of the Analects – its account of human flourishing, the specific virtues it recommends, and its suggested path for self cultivation – originate in the people the text so vividly describes, in the unmediated (...) experiences of admiration and appreciation that these figures inspire. Theory is here an attempt to take our responses to exemplars and query just why we admire them, lifting from the examples they provide more general observations about virtue. Drawing on Linda Zagzebski’s’s recent work, I argue that there are both sound textual reasons and important prudential reasons to treat the Analects as exemplarist virtue ethic. (shrink)

" De quoi demain sera-t-il fait? " interroge Victor Hugo. Un philosophe, une historienne répondent au long d'un dialogue serré, exigeant. Pourquoi ont-ils choisi de faire ce livre ensemble? En raison d'une longue amitié, au nom d'une histoire commune, en vertu de la qualité d'un débat qui n'a jamais cessé entre eux depuis qu'à la fin des années soixante la jeune étudiante découvrit l'importance de ce penseur de quinze ans son aîné qui, avec d'autres, réveillait l'esprit critique de toute une (...) génération. Si les points de vue sont différents, l'héritage intellectuel est commun. Et c'est cet héritage qu'ils s'attachent à inventorier avant de circonscrire des enjeux majeurs de notre temps : comment penser la différence dans l'universel? La famille a-t-elle encore un avenir? La liberté se réduira-t-elle demain pour l'homme à l'intelligibilité des contraintes qui pèsent sur lui, ou le désir et l'imprévisible auront-ils encore leur place? Que nous dit la souffrance des animaux que nous massacrons? La page de la révolution est-elle définitivement tournée après l'échec du communisme? Est-il envisageable d'en finir une fois pour toutes avec la peine de mort? Quelles seront demain les formes nouvelles de l'antisémitisme et comment les combattre? L'échange s'achève sur un éloge de la psychanalyse, référence commune tout au long du dialogue. (shrink)

Recent treatments of imagination have increasingly treated imagining as a skill. Insofar as imaginative accuracy is one of the factors that underwrites this skill, it is important to understand what it means to say that an imagining is accurate. This paper takes up that task. The discussion proceeds in four parts. First, I address two worries that may naturally arise about the coherence ofthe notion of imaginative accuracy. Second, with those worries addressed, I turn to an exploration of what is (...) meant by imaginative accuracy. My discussion relies on two key points: first, that accuracy is best understood in terms of aim; and second, that imaginings aim at the representation of fictional states of affairs. I call this line of thought _the fictionality approach_. Third, I look more closely at six different types of imaginings in an effort to develop and clarify the fictionality approach. Finally, I turn to what I call the calibration objection. Given the nature of imagination, there seems to be no way to calibrate one’s judgments of imaginative accuracy. After showing how much of the force of the calibration objection can be defused, I offer some brief concluding remarks. (shrink)

Feminist theory needs both explanatory-diagnostic and anticipatory-utopian moments in order to be truly critical and truly feminist. However, the explanatory-diagnostic task of analyzing the workings of gendered power relations in all of their depth and complexity seems to undercut the very possibility of emancipation on which the anticipatory-utopian task relies. In this paper, I take this looming paradox as an invitation to rethink our understanding of emancipation and its relation to the anticipatory-utopian dimensions of critique, asking what conception of emancipation (...) is compatible with a complex explanatory-diagnostic analysis of contemporary gender domination as it is intertwined and entangled with race, class, sexuality, and empire. I explore this question through an analysis of two specific debates in which the paradoxical relationship between power and emancipation emerges in particularly salient and seemingly intractable forms: debates over subjection and modernity. Drawing on the work of Michel Foucault, I argue that a negativistic conception of emancipation offers the best way for feminist critical theory to transform the paradox of power and emancipation into a productive tension that can fuel critique. (shrink)

Over a career spanning nearly seven decades, Jürgen Habermas - one of the most important European philosophers of the twentieth and twenty-first centuries - has produced a prodigious and influential body of work. In this Lexicon, authored by an international team of scholars, over 200 entries define and explain the key concepts, categories, philosophemes, themes, debates, and names associated with the entire constellation of Habermas's thought. The entries explore the historical, philosophical and social-theoretic roots of these terms and concepts, as (...) well as their intellectual and disciplinary contexts, to build a broad but detailed picture of the development and trajectory of Habermas as a thinker. The volume will be an invaluable resource for students and scholars of Habermas, as well as for other readers in political philosophy, political science, sociology, international relations, cultural studies, and law. (shrink)

A long-standing debate in social theory concerns the relative merits of structural approaches versus those that highlight the social actor. This article examines how various feminist approaches to gender inequality have incorporated assumptions about structure and agency, and suggests that existing perspectives could be improved by linking gender as a structural property of social organization and as a property of actors. Suggestions for an alternative conception of gender that acknowledges both dimensions of social life are discussed.

This paper argues that Descartes conceives of theoretical reason in terms derived from practical reason, particularly in the role he gives to the passions. That the passions serve — under normal circumstances — to preserve the union of mind and body is a well-known feature of Descartes's defense of our native make-up. But they are equally important in our more purely theoretical endeavors. Some passions, most notably wonder, provide a crucial source of motivation in the search after truth, and also (...) serve to reinforce memory. Our cognitive successes and failure scan also be tracked by passions and trains of passions. (shrink)

My purpose in this essay is to suggest, via case study, that if Anglo-American philosophy is to become more inclusive of non-western traditions, the discipline requires far greater efforts at self-scrutiny. I begin with the premise that Confucian ethical treatments of manners afford unique and distinctive arguments from which moral philosophy might profit, then seek to show why receptivity to these arguments will be low. I examine how ordinary good manners have largely fallen out of philosophical moral discourse in the (...) west, looking specifically at three areas: conditions in the 18th and 19th centuries that depressed philosophical attention to manners; discourse conventions in contemporary philosophy that privilege modes of analysis not well fitted to close scrutiny of manners; and a philosophical culture that implicitly encourages indifference or even antipathy toward polite conduct. I argue that these three areas function in effect to render contemporary discourse inhospitable to greater inclusivity where Confucianism is concerned and thus, more broadly, that greater self-scrutiny regarding unexamined, parochial western commitments and practices is necessary for genuine inclusivity. (shrink)

In this book, Richlin argues that the attitude of sexual aggressiveness exhibited by the garden statues of the god Priapus served as a model for Roman satire from Lucilius to Juvenal.

L’objectif principal que nous poursuivons dans cet article est de montrer que pour un phénomène aussi complexe que le schwa, qui ne se laisse pas appréhender de manière triviale, la constitution de corpus s’appuyant sur une méthodologie rigoureuse et explicite est un élément indispensable de la construction des objets phonologiques. A cette fin, nous nous concentrons sur l’étude de la position finale, et plus spécifiquement de l’opposition /Cə#/ vs /C#/, à la lumière de trois enquêtes du projet « Phonologie du (...) français contemporain (PFC) : usages, variétés et structure » : un corpus de Douzens (Aude), un corpus de Biarritz (Pays Basque) et un corpus de Treize-Vents (Vendée). Après avoir resitué la problématique du schwa dans le débat général sur le traitement des positions finales, nous présentons le projet PFC, sa méthodologie et ses outils. Nous exposons enfin les résultats obtenus pour les trois corpus : le corpus de l’Aude représente un français du Midi très conservateur, où l’opposition /Cə#/ vs /C#/ est tenace malgré des variations entre générations ; le corpus du Pays Basque représente un français du Midi en évolution, où cette opposition tend à disparaître mais est résiduellement présente ; le corpus de Vendée (variété rarement décrite) se révèle plus proche du français de référence, et les données indiquent sans ambiguïté que l’opposition /Cə#/ vs /C#/ a été éliminée. Notre conclusion, si la démarche est correcte, est que ces résultats et les analyses qu’ils permettent (y compris l’étude des corrélations entre oral et écrit) seraient difficiles, voire impossible, à obtenir sur la base d’intuitions ou d’observations non contrôlées. (shrink)

This book makes a significant contribution to the tradition of liberal political theory: it explores the foundations and limits of the idea of equality within that theory and offers a sustained argument for a persuasive new view of liberalism. Liberal thinking has always displayed a tension between the claims of liberty and those of equality. Professor Gutmann examines the contributions of liberal theorists from Locke to Rawls on the subject of two kinds of equality - equality of opportunity to participate (...) and the equal distribution of economic goods. Valuing both, she shows that, far from being alternatives, the two ideals are compatible to a much greater degree than has previously been thought. Liberal Equality restores egalitarianism to political theory in a way that will forcefully challenge its critics to deeper reflection. (shrink)

A long-standing observation about the interface between emotion and language is that positive words are used more frequently than negative ones, leading to the Pollyanna hypothesis which alleges a predominantly optimistic outlook in humans. This paper uses the largest available collection of affective ratings as well as insights from linguistics to revisit the Pollyanna hypothesis as it relates to two dimensions of emotion: valence (pleasantness) and arousal (intensity). We identified systematic patterns in the distribution of words over a bi-dimensional affective (...) space, which (1) run counter to and supersede most prior accounts, and (2) differ drastically between word types (unique, distinct words in the lexicon) and word tokens (number of occurrences of available words in the lexicon). We argue for two factors that shape affect in language and society: a pro-social benevolent communication strategy with its emphasis on useful and dangerous phenomena, and the structure of human subjective perception of affect. (shrink)

Accountability for Reasonableness has gained international acceptance as a framework to assist with resource allocation within healthcare. Despite this, one of the four conditions, the relevance condition, has not been widely adopted. In this paper I will start by examining the relevance condition, and the constraints placed on it by Daniels and Sabin. Following this, I review the theoretical limitations of the condition identified to date, by prominent critics such as Rid, Friedman, Lauridsen and Lippert—Rasmussen. Finally, I respond to Daniels (...) and Sabin’s enthusiasm for testing the accountability for reasonableness framework in different contexts, by evaluating the challenges of implementing the relevance condition within the NHS. I use the funding of treatments for patients on the basis of their exceptional circumstances as a case study to examine whether the relevance condition could be applied in practice. (shrink)

Scholars addressing the moral status of corporations are motivated by a pair of conflicting anxieties: If corporations are not moral agents, we will be unable to blame them for their wrongs. But if corporations are moral agents, we will have to recognize corporate moral rights, and the legal rights that flow therefrom. In early and under-appreciated work, Tom Donaldson sought to allay both concerns at once: Corporations, he argued, are not moral persons, and so are not eligible for many of (...) the rights that persons enjoy; but they are moral agents, and so ought to bear responsibility in many of the ways that persons do. This article offers a sympathetic critique of the Donaldsonian strategy. I argue that, as it has been elaborated, the strategy necessarily fails. Nonetheless the strategy embodies a worthy aim and so I seek to provide an alternative way to vindicate it. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Constructive Postmodernism: Toward Renewal in Cultural and Literary StudiesDavid CarrierConstructive Postmodernism: Toward Renewal in Cultural and Literary Studies, by Martin Schiralli. Westport, CT, and London: Bergin and Garvey, 1999, 165pp., $55 cloth.Concerned with the consequences of Jacques Derrida's philosophy of deconstruction for cultural and literary studies, Martin Schiralli's elegantly written book offers, first, a critique of these claims and, then, a constructive alternative analysis. He admires Derrida's (...) brilliantly innovative writing, which as he rightly notes is "serious and philosophical" even if "the most patient reader can easily become disoriented and confused" (24). But even if, as Derrida argues, Ferdinard de Saussure's theory of meaning is flawed, we need not—he urges—become deconstructionists. Looking to the work of Stephen Toulmin, John Dewey, and late Wittgenstein, Schiralli finds suggestive ways of identifying concerns with cognitive value in literary texts. It then is possible, he argues, to offer a more reasonable perspective on recent debates about culture and politics than the recent academic arguments between "postmodern revisionists... [and] often hostile and defensive traditionalists" (73).In the second part of his book Schiralli illustrates the value of this perspective by offering a great deal of productive positive discussion. He discusses how "theoretically pertinent knowledge" (95) may be found in the novels of Jane Austen, Barbara Pym, and Anita Brookner. Appealing to Michael Polanyi's conception of tacit knowledge, he argues that Austen's ability to intuit "the rules governing social meaning... represents the tacit emergence of insight, just as her ability to use those insights explicitly in her fiction marks the emergence of more focal knowledge" (123). In analyzing an emotional response, he claims, we can ask whether it is "warranted or unwarranted in a given circumstance" (31). Using E. M. Forster's Howards End as his model, he develops this claim in an analysis that is brief, clear, and convincing. Finally, in his concluding pages he looks at the studies of character provided by Henry James and Marcel Proust. A proper theory of literary intelligence, he argues, should "treat those forms of cognitive acuity involved imaginatively in miming and representing verbally the intricacies and particularities of all aspects of human sensibility" (150).This bold, far-reaching book avoids the fanaticism that, as Schiralli notes, has marred all too much recent debate in the humanities. At this time, when the influence of Derrida has faded, I think this argumentation about his philosophical position is of less value than the constructive parts of the analysis. Treating Derrida as a theorist whose arguments tell us how to analyze literature is an unpromising project, as Schiralli well shows. Once that point is acknowledged, then we are ready to look seriously at literature as a form of social knowledge. Humanists teaching literature will find much of value in this graceful volume—and along with their colleagues in philosophy, these scholars will benefit from study of this well-argued analysis. [End Page 122]David CarrierCase Western Reserve University and Cleveland Institute of ArtCopyright © 2008 Board of Trustees of the University of Illinois... (shrink)

In her latest book, The End of Progress, Amy Allen embarks on an ambitious and much-needed project: to decolonize contemporary Frankfurt School Critical Theory. As with all of her books, this is an exceptionally well-written and well-argued book. Allen strives to avoid making assertions without backing them up via close and careful textual reading of the thinkers she engages in her book. In this article, I will state why this book makes a central contribution to contemporary critical theory (in the (...) broader sense), after which I pose a few questions. These questions are not meant to prove that there are any serious problems with her argumentation. Instead, they are meant in the spirit of dialogue and allow her to elaborate her work for her audience. (shrink)