This new edition of Genevieve Lloyd's classic study of the maleness of reason in philosophy contains a new introduction and bibliographical essay assessing the book's place in the explosion of writing and gender since 1984.

In a lucid and comprehensive study, Professor Viney presents an excellent critical analysis of Hartshorne's thought about God.

Based on archival and ethnographic data, this article analyzes the iconic-making, iconoclastic unmaking, and iconographic remaking of national identifications. The window into these processes is the career of Saint John the Baptist, patron saint of French Canadians and national icon from the mid-nineteenth century until 1969, when his statue was destroyed by protesters during the annual parade in his honor in Montréal. Relying on literatures on visuality and materiality, I analyze how the saint and his attending symbols were deployed in (...) processions, parades, and protests. From this analysis, I develop the sociological concept of aesthetic revolt, a process whereby social actors rework iconic symbols, redefining national identity in the process. The article offers a theoretical articulation and an empirical demonstration of how the context, content, and the form of specific cultural objects and symbols—national icons—are intertwined in public performance to produce eventful change, and shows why and how the internal material logic and the social life of these icons shape the articulation of new national identities. (shrink)

Charles Hartshorne: Biography and Psychology of Sensation Charles Hartshorne is widely regarded as having been an important figure in twentieth century metaphysics and philosophy of religion. His contributions are wide-ranging. He championed the aspirations of metaphysics when it was unfashionable, and the metaphysic he championed helped change some of the fashions of philosophy. He counted … Continue reading Hartshorne: Biography and Psychology of Sensation →.

The first issue of the International Journal for the Philosophy of Religion appeared in the Spring, 1970. This collection of essays is presented in cele bration of the twenty-fifth anniversary of the journal. Contributors to the volume are to be counted among today's leading philosophers of religion. They represent different approaches to the philosophical consideration of religion and their published work is helping shape discussions of the philos ophy of religion as we approach the beginning of the twenty-first century. Considered (...) by some to be terminal at mid-century, the philosophy of reli gion has undergone a renaissance during the second half of the century. And the journal may be said to provide some of the explanation for this develop ment. A special debt of gratitude is owed to Edgar Henderson, Robert Leet Patterson and Henry Sprinkle, founders of the journal. Without their vision and determination it would not have come into existence. (shrink)

En 2017, des spécialistes de différentes disciplines (santé, éducation et travail social) issus de cinq pays européens (France, Géorgie, Italie, Norvège et Suisse) ont créé un réseau afin de poursuivre leurs recherches sur le handicap et la migration. Le présent article expose les principaux résultats d’un premier workshop qu’ils ont réalisé et les pistes qui en découlent pour de futures recherches. D’une part, les enfants migrants en situation de handicap restent invisibles sur le plan statistique dans plusieurs pays. Leurs besoins (...) en tant que migrants et personnes en situation de handicap sont pris en compte par des politiques et des dispositifs distincts. D’autre part, dans les cinq pays, un écart important entre les normes légales et la situation des familles migrantes ayant un enfant en situation de handicap est constaté. Il en est de même en ce qui concerne la collaboration entre les différents services publics, ou entre ces services et les associations soutenant les personnes en situation de handicap, les personnes migrantes et/ou les minorités. Les futures recherches seront centrées sur les moyens d’augmenter la participation sociale des enfants migrants en situation de handicap et de leurs familles dans des contextes d’interventions interculturelles et interdisciplinaires. (shrink)

Griffin’s book contributes to the literature of cumulative arguments for God’s existence, revealing the deficiencies of the “God Almighty” of traditional theism (i.e., Gawd) and the strengths of a Whiteheadian process theism (i.e., God). Since the concept of omnipotence is central, it is imperative to note that there are three ideas of divine power in traditional theism, not always carefully parsed by Griffin. Evolutionary theory requires rethinking theism, but, contrary to Griffin, many of the problems posed by the theory are (...) less for belief in Gawd than for fundamentalism. Nevertheless, an interactive dipolar deity fits most naturally with evolutionary thinking to provide a concept of God All-Loving. Griffin is at his best discussing the ground of abstract truths. He does not, however, avail himself of some of the best arguments against traditional theism found in Hartshorne’s work; there is also the question whether Griffin would accept Hartshorne’s idea of the modal coincidence of God’s existence and all possibility and how this would affect his cumulative case. (shrink)

Behind the playful title of this book there is a serious theory about the origin of religions, as well as an argument concerning their usefulness and the truth claims they make. Anyone familiar with Shults's work will recognize this book as a companion to his Theology after the Birth of God—and, to a lesser extent, Iconoclastic Theology: Gilles Deleuze and the Secretion of Atheism—repeating the basic argument but adding an avalanche of more recent research, engaging some different interlocutors, and outlining (...) the virtues of computer modeling as an avenue of inquiry.1 The first and last chapters detail the core of Shults's theory and the evidence for it; the inner ten... (shrink)

William James's Pluralism: An Antidote for Contemporary Extremism and Absolutism explores extremism and the related problem of absolutism in the context of the psychology and philosophy of William James.

“Modern slavery,” a term used to describe severe forms of labor exploitation, is beginning to spark growing interest within business and society research. As a novel phenomenon, it offers potential for innovative theoretical and empirical pathways to a range of business and management research questions. And yet, development into what we might call a “field” of modern slavery research in business and management remains significantly, and disappointingly, underdeveloped. To explore this, we elaborate on the developments to date, the potential drawbacks, (...) and the possible future deviations that might evolve within six subdisciplinary areas of business and management. We also examine the value that nonmanagement disciplines can bring to research on modern slavery and business, examining the connections, critiques, and catalysts evident in research from political science, law, and history. These, we suggest, offer significant potential for building toward a more substantial subfield of research. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Genevieve Lloyd THE SELF AS FICTION: PHILOSOPHY AND AUTOBIOGRAPHY And so it goes on. All the time I'm dressing up the figure of myself in my own mind, lovingly, stealthily, not openly adoring it, for if I did that, I should catch myself out, and stretch my hand at once for a book in self-protection. Indeed it is curious how instinctively one protects the image of oneself from idolatry (...) or any other handling that could make it ridiculous, or too unlike the original to be believed in any longer. Or is it not so very curious at all? It is a matter of great importance. Suppose the looking-glass smashes, the image disappears, and the romantic figure with the green of forest depths all about it is there no longer, but only that shell of a person which is seen by other people — what an airless, shallow, bald, prominent world it becomes! A world not to be lived in. Virginia Woolf, "The Mark on the WaIl" ' The anxiety Virginia Woolf describes is, at one level, a familiar, everyday one of self-esteem. But the passage can also be read as expressing a more metaphysical unease about our conception ofwhat it is to be a self at all. Our difficulties in preventing the "romantic figure with the green of forest depuis all about it" from collapsing back into mat "shell of a person which is seen by other people" have philosophical roots. We have inherited ideals of objective knowledge which put severe restraints on the capacity to construct our selves as fictions. Our selves are part ofthe world and our representations of mem must conform to standards of truth. Yet we also want to separate our selves out from the world we know. As a knowing self, I am not merely an object of knowledge, but its luminous, though elusive, source and structuring center. My subjectivity seems to give me a special status in the world. But it is difficult to see how mat special status is to be reconciled with ideals of objective knowledge. As Thomas Nagel sums up the philosophical dilemma, in Mortal Questions, we are impelled, on the one hand, to resist an entirely "external" view ofwhat we most essentially are and do. But this sense ofour irreduci168 Genevieve Lloyd169 ble subjectivity comes up against an equally strong drive to include human beings and everything about diem as contents of a world mat can be understood "objectively." Our awareness of ourselves involves a sense of how the world is experienced from a particular point of view. But this idea of what the world is like from different points of view is at odds with our inherited ideals ofknowledge. To qualify as real, diings must be there independendy of particular points of view. Objectivity demands setting aside the "internal" viewpoint in an attempt to see die world, as it were, from no point of view at all. Yet we do feel mat our awareness of being ourselves cannot be reduced to the awareness of being the particular persons with the determinate properties we have, there to be perceived from perspectives not our own.2 As Arthur Prior puts the point, in his paper "Identifiable Individuals," an exchange of properties between Julius Caesar and Mark Antony might leave the world looking exacdy the same to us, but certainly not to Caesar or Antony. The experience of being called Julius Caesar or being murdered on me ides of March are very different experiences from being called Mark Antony or dallying on the Nile with Cleopatra.3 This seems to suggest mat my awareness ofbeing myself cannot be equated wim awareness of being some person with a determinate set of properties. It was, of course, precisely that kind of consideration which prompted Descartes, in the Meditations, to postulate the self as a pure ego, which remains the same regardless ofany imagined change in outer circumstances. It is the thought experiment of shedding all his actual properties which prompts him to treat the self as a special kind of object, immune to the fluctuations and uncertainties that afflict others. But, as Bernard Williams has pointed out, in his article "Imagination and... (shrink)

Anselm said that God is that than which nothing greater can be conceived, but he believed that it followed that God is greater than can be conceived. The second formula—essential to sound theology—points to the mystery of God. The usual way of preserving divine mystery is the via negativa, as one finds in Aquinas. I formalize Hartshorne’s central argument against negative theology in the simplest modal system T. I end with a defense of Hartshorne’s way of preserving the mystery of (...) God, which he locates in the actuality of God rather than in the divine existence or essence. This paper was delivered during the APA Pacific 2007 Mini-Conference on Models of God. (shrink)

Until recently the most prominent defender of the openness of God was Charles Hartshorne. Evangelical thinkers are now defending similar ideas while being careful to distance themselves from the less orthodox dimensions of process theology. An overlooked figure in the debate is Jules Lequyer. Although process thinkers have praised Lequyer as anticipating their views, he may be closer in spirit to the evangelicals because of the foundational nature of his Catholicism. Lequyer’s passionate defense of freedom conceived as a creative act (...) as well as the theological implications he drew from this are examined for their relevance to the present discussion of the openness of God. (shrink)

Hoerl & McCormack claim that the temporal updating system only represents the world as present. This generates puzzles regarding the phenomenology of temporal experience. We argue that recent models of reinforcement learning suggest that temporal updating must have a minimal temporal structure; and we suggest that this helps to clarify what it means to experience the world as temporally structured.

Spinoza's doctrine of the uniqueness of substance has been interpreted as absorbing individual self-consciousness into an all-embracing whole.

This article concerns primarily the concepts of God in process theism, especially as they appear in the later writings of A. N. Whitehead and in the works of Charles Hartshorne. The article concludes with a brief discussion of arguments for God's existence in process thought and a note on the historical influences on, and anticipations of, process theism.

The burden of difference: pluralist justice and the public sphere -- Moral conversations and democratic hermeneutics -- Particularism versus universalism: a false debate? -- Secularism, culture, and critique -- Laïcité and the memory of public culture -- The ties that bind: public culture and the debt to the past -- Normative solidarity and public hermeneutics -- From intersubjectivity to encounter -- Exit of religion, debt of meaning.

La asociación entre educación y democracia es insepar a b le del pensamiento democrá tico. La escuela es una institución fundamental que resultan tener a su c a r go, en la m a y oría de los Estados mode r nos, los poderes pú b licos. Esta b lecida sobre el principio de iguald a d , la instrucción pú b lica pr e vé el aprendizaje y la profundización en la ciudadanía política y social. P er mite tanto (...) disf r utar de los derechos del hombre y ejercer las libe r tades fundamentales, como comprender los deberes y las restricciones inherentes a la prese r v ación de la "cosa pú b lica". Sin emba r go, en F rancia ha sufrido remodelaciones: la "inst r ucción cívica" se ha co n v er tido en la "educación para la ciudadanía". Se ha operado un deslizamiento desde la fo r mación en el espíritu crítico hacia la obediencia a la autoridad. El "c i vismo", con una función política esencial en la democracia, se ha ocultado bajo la "c i vilidad", que tiene una connotación inn e g a b lemente moral. Ahora bien, la c i vilidad e x clu y e la aprehensión de las solidaridades inherentes al n e xo social y no i n v estiga las vías de la socialización política de los (futuros) ciudadanos. (shrink)

Philip Clayton, Ingraham Professor of Theology at Claremont School of Theology, is widely recognized both as a major contributor to contemporary discussions of the relations between science and religion and as a philosopher-theologian of great originality. Although Clayton invariably couches his arguments and conclusions in fallibilist terms, this is, by any measure, an ambitious book. It is the closest thing yet to his magnum opus. Included are revisions of fifteen previously published articles that appeared between 1997 and 2008 and revisions (...) of two lectures delivered at Claremont in 2004.Following the editor's introduction, the book is divided into five parts. Part 1 could be read as a commentary on Whitehead's .. (shrink)

William James described his system as “too much like an arch built only on one side.” Donald Crosby’s project is to chart the dimensions of the arch, repair it in certain places, and continue its construction. He endorses a Jamesian empiricism according to which “pure experience” is the ultimate context within which we come to judgments about reality, but he resists James’s allusions to pure experience as the stuff from which the world is made. The metaphysical question is answered by (...) “radical materialism,” Crosby’s label for his revision of James’s pluralism.James insisted that experience is prior to the discriminations that we find within in it. Most people, for example, must be taught to listen for... (shrink)

Amateurs are neither regular consumers nor professionals. What makes them distinctive? To answer that question, this ethnographic study focuses on wine amateurs who show a distinctive feature compared to regular consumers: for them, wine is not a straightforward reality but a world to explore. Wine exploration drives an evolution that transforms both wine and amateurs’ disposition towards it. Amateurs usually start with the discovery of the wines and their tastes, which may turn into an ability to attune to and finally (...) produce taste and good quality. Amateurs’ passion, initially fuelled by the discovery of unknown tastes, is then informed by the renewal of the taste experience itself. Following amateurs in their exploratory activity allows us to extend the analysis beyond scholars’ usual focus on one of its particularly normative stages, and to propose a renewed account of the amateur that is quite remote from the standard image of the ‘cultural prescriber’. (shrink)

Genevieve Lloyd illuminates and challenges some perplexing aspects of contemporary attitudes to wonder. She draws especially on Flaubert, who influenced the thought of Jean-Paul Sartre, Gilles Deleuze and Jacques Derrida. She also reaches into contemporary debates on refugees, secularisation and climate change.

A renewed approach to democratic ethics is needed, one that takes into consideration the management of complexity and memory in a global world. The expansion of democratic ethics for the stewardship of a postnational, postmetaphysical, and postsecular world is the object of this book. It takes as its point of departure current proposals for global democratic justice, but extends these by incorporating contemporary European ideas on border and existential ethics. The privilege of democratic citizenship includes our conscious involvement with our (...) historical destinies, and with others whom we inevitably encounter on our journey of contemporary politics. A post-heroic approach to democratic ethics, one which takes violence and injustice seriously, yet understands the constraints posed on us as historical beings, is necessary. The practices of civility, such as they arise from a normative democratic universe and the ever-increasing role of civil society, can be harnessed for a transborder ethics. The examination of a contemporary democratic anthropology that includes a phenomenology of violence further clarifies the importance of intersubjective processes of encounter, dialogue, and recognition. (shrink)

This new collection of essays by leading feminist critics highlights the fresh perspectives that feminism can offer to the discussion of past philosophers. Rather than defining itself through opposition to a "male" philosophical tradition, feminist philosophy emerges not only as an exciting new contribution to the history of philosophy, but also as a source of cultural self-understanding in the present.

As a constructive alternative to the exclusionary binaries of Cartesian philosophy, Genevieve Lloyd and Moira Gatens turn to Spinoza. Spinoza's understanding of the body as "in relation" takes the focus of philosophical thought from the homogeneous subject to the heterogeneity of the social, and the focus of politics from individual rights to collective responsibility. The implications for feminism are radical; Spinoza enables a reconceptualization of the imaginary and the possibility of a sociability of inclusion.

Journal Name: Semiotica - Journal of the International Association for Semiotic Studies / Revue de l'Association Internationale de Sémiotique Volume: 2013 Issue: 196 Pages: 57-77.

This essay explores the narrative potency of the many silences and gaps, the holes and empty spaces, that shape Carson’s H of H Playbook. It argues that the “comic” styling of this tragedy – that is, its formatting as a comic or a graphic novel analogous to that of Carson’s Euripides’ Trojan Women – engages reader, text, and image in a highly collaborative dynamic of narrative co-production.

Le présent article propose une analyse comparative de l’Isagôgè et du Commentaire aux Catégories d’Aristote de Porphyre. Il s’agira de déterminer si le Commentaire aux Catégories d’Aristote permet de jeter quelque lumière sur le questionnaire porphyrien ou de trancher le débat qui a mené à la célèbre querelle des universaux.

This article examines a neglected dimension of Bazin's work, namely his writings for the daily newspaper Le Parisien libéré. Four key points emerge from this corpus. First, Bazin goes beyond the film-reviewing norms of the day to analyse the intentions and achievements of the film-makers. Second, Bazin foregrounds the capacity of cinema to address the concerns of contemporary society. Third, as a result, he ascribes a particular value to films that actively engage with the new social realities of post-war France. (...) Four, Bazin remains blind to the misogynistic dimension of post-war French cinema, with its tendency to culpabilize women for the national disgrace of the Occupation. Ultimately, Bazin's newspaper reviewing represents a more socially aware vision of cinema than that promoted by more specialized cinema journals, yet his criticism remains caught within the gender ideology of his time. (shrink)

The burden of difference: pluralist justice and the public sphere -- Moral conversations and democratic hermeneutics -- Particularism versus universalism: a false debate? -- Secularism, culture, and critique -- Laïcité and the memory of public culture -- The ties that bind: public culture and the debt to the past -- Normative solidarity and public hermeneutics -- From intersubjectivity to encounter -- Exit of religion, debt of meaning.

The nineteenth-century metaphor of a block universe in which science is regarded as a structure consisting of basic building blocks resting on firm foundations is contrasted with the contemporary metaphor of science as a network of relations. The network metaphor challenges the view that one science is more foundational than others and raises questions about whether an all-pervasive unity is desirable or even possible. The unity-disunity issue in psychology and other sciences is discussed with respect to the network and building (...) block metaphors and with respect to three arenas: organizations, methodology, and subject content areas. It is argued that in these three arenas, psychology is no more disunified than biology. There is no basis for the development of a disciplinary inferiority complex based on the belief that the other sciences are unified while psychology remains in the intellectual backwaters of plurality. (shrink)

We should seek to justify, from a moral perspective, policies associated with serious and irreversible risks to the health of human beings, their societies, and the environment for these risks may have great impacts on the autonomy of both existing and future persons. The ideal of discursive democracy provides a way of morally justifying such policies to both existing and future persons. It calls for the inclusive, informed, and uncoerced deliberation toward an agreement of both existing and future persons, which (...) can serve as a justificatory basis for such public policies. This agreement best protects their fundamental interests and basic needs, and garners their general acceptance. It does so by upholding their agency in decision-making processes and, more specifically, by counseling a maxim of precaution in their public reasoning. The aim of this maxim is to protect the social and environmental conditions that will enable members of existing and future generations to review and, if necessary, revise decisions made in the past but that impact upon them in the present. Precautionary public reasoning thus serves to uphold the decisional agency of existing and future persons, which is a necessary condition of their democratic involvement in the policies that affect them and thus of their autonomous existence defined by their conceptions of the good. (shrink)

This pragmatic study addresses the question of the plural realities that emerge from perception, based on an empirical analysis of the tasting activity of wine amateurs and olfactory experts. Though they share the same requirement of rooting taste in the product under scrutiny, they also significantly differ regarding the constraints with which their tasting results have to comply: repeatability for experts’ tasting results, and activity contiunuation for amateurs. Both therefore foster the emergence of two contrasting realities: a stabilized one for (...) experts; an ‘un-stabilized’ one for amateurs. Both happen to fit with the ‘fiction’ and the ‘reference’ modes of existence of Latour’s inventory, which extends and relaunches the analysis of the coexistence of activities initiated by the works on ‘boundary objects’ some decades ago. Finally, the notion of taste is reinterpreted as a translation operator between tasting realities. (shrink)