The fifth volume in the Fundamentals of Philosophy Series, Debating Sex and Gender by Georgia Warnke is a concise yet in-depth introduction to contemporary feminist thought on sex and gender.

Hans-Georg Gadamer is one of the leading philosophers in the world today. His philosophical hermeneutics has had a major impact in a wide range of disciplines, including the social sciences, literary criticism, theology and jurisprudence. Truth and Method, his major work, is widely recognised to be one of the great classics of twentieth-century thought. In this book Georgia Warnke provides a clear and systematic exposition of Gadamer's work, as well as a balanced and thoughtful assessment of his views. Warnke (...) gives particular attention to the ways in which Gadamer's work has been taken up and criticised by literary critics, social theorists and philosophers, such as Hirsch, Habermas and Rorty. She thus provides an introduction to Gadamer which demonstrates the relevance of his work to current debates in a variety of disciplines. This book will be invaluable to students and specialists throughout the humanities and social sciences, as well as to anyone who is interested in the most important developments in contemporary thought. (shrink)

This book offers a fresh analysis of the account of Peripatetic ethics in Cicero's On Ends 5, which goes back to the first-century BCE philosopher Antiochus of Ascalon. Georgia Tsouni challenges previous characterisations of Antiochus' philosophical project as 'eclectic' and shows how his reconstruction of the ethics of the 'Old Academy' demonstrates a careful attempt to update the ancient heritage, and predominantly the views of Aristotle and the Peripatos, in the light of contemporary Stoic-led debates. This results in both (...) a hermeneutically complex and a philosophically exciting reading of the old tradition. A case in point is the way Antiochus grounds the 'Old Academic' conception of the happy life in natural appropriation, thus offering a naturalistic version of Aristotelian ethics. (shrink)

The presumption behind this book is that recent developments in political philosophy can be productively assessed under the idea of a hermeneutic or ...

Nikos Panagiotakis, L'évolution archéologique de la Pédiada (Crète centrale) : premier bilan d'une prospection p. 327-430. La présente étude est un résumé de la prospection de surface effectuée dans la Pédiada, en Crète centale. Cette prospection se proposait d'explorer la dynamique de la région qui, géographiquement, constitue l'arrière-pays des grands palais minoens de Cnossos et de Malia. Un grand nombre de sites archéologiques ont été repérés, allant du Néolithique à l'époque vénitienne, avec une intense activité architecturale durant les périodes paléopalatiale, (...) néopalatiale, archaïque, romaine et vénitienne. Les résultats attestent de l'importance diachronique de la Pédiada, essentiellement due à sa position géographique et à ses richesses naturelles. (shrink)

In this engaging, highly detailed and meticulously researched account of late twentieth century technological dreaming and development, W. Patrick McCray traces the links between United States advocates of space colonies in the 1970s, and promoters of nanotechnology in the 1980s and 1990s. McCray does a compelling job of elucidating the personal, scientific and ideological ties between the groups, the substantive roles played by many individuals and institutions in both movements, and the enduring importance of past space glory in the American (...) imaginary.To write this “contemporary history”, McCray has brought together an impressive collection of archival material, including many documents from what were previously disparate personal collections and records. He has conducted interviews with many of the key actors and drawn on contemporary media reports and popular publications, the academic and grey literature.McCray’s focus is on a select group of people he dubs “visioneers”—a neo .. (shrink)

Hans-Georg Gadamer's philosophical hermeneutics - one of the seminal philosophies of the 20th century - has had a profound influence on a wide array of fields, including classical philology, theology, the philosophy of the social sciences, literary theory, philosophy of law, critical social theory and the philosophy of art. This collection expands on some of these areas and takes his hermeneutics into yet new fields including narrative medicine, biotechnology, the politics of memory, the philosophy of place and the non-verbal language (...) of the body. And, building on Gadamer's well-known discussions with Heidegger, Habermas and Derrida, Inheriting Gadamer sets him in dialogue with Mahatma Gandhi, Christine Korsgaard, Charles Mills and others. In these ways, the volume holds fast to a Gadamerian virtue: cultivating our important philosophical traditions while embracing the constant need to re-think their meaning in new circumstances and in relation to new knowledge. (shrink)

At the start of his account of hermeneutic experience, Gadamer quotes Heidegger: “Our first, last and constant task is never to allow our fore-having, fore-sight and fore-conception to be presented to us by fancies and popular conceptions, but rather to make the scientific theme secure by working out these fore-structures in terms of the things themselves.” Heidegger’s “fore-structures” reflect our practical pre-understanding and ongoing engagement with our world or “the things themselves.” Yet, if so, how can we work these fore-structures (...) out in terms of them? Gadamer claims to take his answer to this question from Heidegger and to appeal, like him, to the hermeneutic circle. However, I argue that Gadamer takes the question more seriously than Heidegger does by supplementing recourse to the hermeneutic circle with an appeal to dialogue. I also explore concerns about this supplement. Gadamer conceives of understanding as a dialogue in which we test our fore-meanings against those of others and come to a consensus with others about a subject matter (Sache). Yet, dialogue can just as easily reinforce or even exaggerate our fore-meanings as test them For its part, consensus is as easily to be feared as sought. (shrink)

In assessing the ethics of fetal therapy trials, we agree with Hendriks et al. that we should not just consider biomedical benefits, but also psychosocial benefits. Specifically, we argue th...

_Legitimate Differences_ challenges the usual portrayal of current debates over thorny social issues including abortion, pornography, affirmative action, and surrogate mothering as _moral_ debates. How can it be said that our debates oppose principles of life to those of liberty, principles of liberty to those of equality, principles of equality to those of fairness, and principles of fairness to those of integrity, when we as Americans share all these principles? Debates over such issues are not, Georgia Warnke argues, moral (...) debates over which principles we should adopt. Rather, they are interpretive debates over the meanings of principles we already possess. Warnke traces the structure of these debates with reference to the work of Jane Austen, Hans-Georg Gadamer, Jürgen Habermas, and Bernard Williams. In separate chapters on surrogate mothering, affirmative action, abortion, and pornography she articulates new understandings of the meanings of some of our principles and shows the equal legitimacy of some different interpretations of the meanings of others. Finally, she suggests that the orientation of American public policy ought to be directed less at finding single canonical interpretations of our principles than at accommodating different legitimate understandings of them. The perspective offered by _Legitimate Differences_ should have a significantly beneficial effect on public discussions. (shrink)

In this book, one of Italy's most important and original contemporary philosophers considers the status of art in the modern era. He takes seriously Hegel's claim that art has exhausted its spiritual vocation, that it is no longer through art that Spirit principally comes to knowledge of itself. He argues, however, that Hegel by no means proclaimed the "death of art" but proclaimed rather the indefinite continuation of art in what Hegel called a "self-annulling" mode. With astonishing breadth and originality, (...) the author probes the meaning, aesthetics, and historical consequences of that self-annulment. In essence, he argues that the birth of modern aesthetics is the result of a series of schisms—between artist and spectator, genius and taste, and form and matter, for example—that are manifestations of the deeper, self-negating yet self-perpetuating movement of irony. Through this concept of self-annulment, the author offers an imaginative reinterpretation of the history of aesthetic theory from Kant to Heidegger, and he opens up original perspectives on such phenomena as the rise of the modern museum, the link between art and terror, the natural affinity between "good taste" and its perversion, and kitsch as the inevitable destiny of art in the modern era. The final chapter offers a dazzling interpretation of Dürer's _Melancholia_ in the terms that the book has articulated as its own. _The Man Without Content_ will naturally interest those who already prize Agamben's work, but it will also make his name relevant to a whole new audience—those involved with art, art history, the history of aesthetics, and popular culture. (shrink)

ABSTRACTIn this conceptual review, we discuss models of emotion and its regulation and identify a spectrum of processes that characterise adaptive adjustment to the affective environment. We descri...

RESUMO A série Black Mirror, transmitida entre 2011 e 2023 pela Netflix, tornou-se um fenômeno de mídia e seus episódios mostraram formas de interação homem-máquina (terminologia também referida como humano-computador). O nome da série se refere ao fato de que, quando uma tela é desligada, ela se torna um espelho negro que reflete a imagem do usuário. Este artigo1 tem como objetivo analisar os efeitos da interação homem-máquina nas organizações produtivas apresentadas em Black Mirror. Esta pesquisa utilizou a análise do (...) discurso, principalmente a partir das contribuições de Mikhail Bakhtin. O método consistiu em três etapas que contaram com a colaboração de estudantes de graduação e pós-graduação em Engenharia de Produção, integrando ensino e pesquisa e desenvolvendo o senso crítico dos pesquisadores-iniciantes. Os resultados indicam que, nas organizações apresentadas na série Black Mirror, há uma transição do conceito de fatores humanos para fatores ciborgues, bem como o uso da interação homem-máquina para promover o controle social. (shrink)

Der Begriff der Mischung ist von zentraler Bedeutung in der spateren platonischen Philosophie. Um das Wesen der Mischung offenzulegen, fokussiert Georgia Mouroutsou auf den Sophistes und den Philebos. Im ersten Kapitel ordnet sie die 'Mischung' in die ganzheitliche Ubertragung der beruhmten und beruchtigten Teilhabe ein: von der Teilhabe des Wahrnehmbaren an der Idee zu der innerideellen Teilhabe und von da zu der Teilhabe der zwei platonischen Prinzipien. Dabei erhellt die Autorin das Wesen der Mischung als Metapher: als Transformation eines (...) sinnlichen Bildes in ein philosophisches Bild. Als 'Mischung' wird einerseits die Beziehung der grossten Gattungen untereinander, andererseits diejenige zwischen Grenze und Unbegrenztheit bezeichnet. Im zweiten Kapitel wird die Konzeption der Mischung im Sophistes behandelt. Zur Leitfrage wird: Warum ist die Metapher der Mischung im Fall der Verbindung der Idee des Seienden mit der des Anderen gelungener als diejenige der Teilhabe? Mouroutsou bietet eine Analyse von Soph. 246a-259b und eine grundliche Diskussion der entsprechenden Sekundarliteratur. Von einer allgemeinen Ontologie des Seienden als 'Kraft des Tuns und des Leidens' gelangt der Gast aus Elea zu einer speziellen Ontologie des ausgezeichneten ideellen Seienden: Der Dialog kulminiert in der unhintergehbaren Mischung der Ideen des Seienden und des Anderen, die sich als gleichursprunglich erweisen. Die Mischung der grossten Gattungen ereignet sich in 254b-259b nicht auf der Basis vorhandener Elemente, die nachtraglich in Verbindung zueinander gesetzt werden; vielmehr kommen erst in der Dynamik des Vollzugs der Mischung ihre Momente als eigenstandige Elemente zur Erscheinung. Erst das Gefuge der Mischung wird so verantwortlich fur die Entmischung seiner Elemente. Im dritten Kapitel rekonstruiert die Autorin die einheitliche Bewegung von Philebos 15-27. Sie vermeidet Diskrepanzen oder Zusammenhangslosigkeit und verfolgt statt dessen Schritt fur Schritt die Ubertragung der Teilhabe in der dialogischen Bewegung. Der Dialektiker verlasst zunachst das Wahrnehmbare, um den holistischen Anspruchen der Ideendialektik nachzugehen, kehrt dann jedoch zu ihm zuruck. In der vierfachen Einteilung des Ganzen, in der Mouroutsou die Mischung als Ort der Genese der schonen Erscheinungen deutet, zeigt sich Platon als Retter der Phanomene. Nach dem Aufstieg zum Verwachsensein der zwei platonischen Prinzipien degradiert der Philosoph sie nicht langer als 'zwischen Sein und Nicht-Sein herumschweifend', sondern wurdigt sie als 'Zeugung'. Schonheit und Ordnung entstehen durch eine Bezahmung und Bandigung des nie vollig Bezahmbaren, dem sie agonal abgerungen werden: Es geht um die Pragung des Seins auf das von sich aus widerstrebende Werden. Die Momente der Mischung des Sophistes und des Philebos sind verschieden und jeweils anders bedingt. Die vorliegende Deutung versucht nicht, das eine Konzept durch das andere zu erklaren; stattdessen integriert sie beide Momente in eine umfassendere dialektische Bewegung. Der Bezug auf Aristoteles erweist sich bei der Platon-Interpretation erneut als unumganglich, obgleich sich unser Platonsbild seinetwegen oft nur muhevoll rekonstruieren lasst. (shrink)

Commentators have compared Hans-Georg Gadamer’s focus on tradition in Truth and Method to his focus on solidarity in his later work in order to suggest that the latter signals a move away from ontological toward ethical and political concerns. This paper, however, is guided by Gadamer’s own view that his work, both early, late, and in Truth and Method, was always concerned with ethical and political issues. I therefore want to challenge the idea that his so-called politics of solidarity marks (...) a new direction in his work. His politics of solidarity does mark a new direction in discussions of solidarity insofar as he disconnects it from any necessary grounding in preexisting affinities such as religion and nationality. Gadamer’s later work may also be more explicitly concerned with the question of differences and the other than is Truth and Method. Nevertheless, I want to argue that rather than signaling a new direction for Gadamer, both his politics of solidarity and his concern with otherness highlight important features already present in his earlier account of tradition. Indeed, I think attention to this earlier account discloses a political dimension to Gadamer’s thought that is more sophisticated than his remarks on solidarity. Attention to this dimension of his earlier account allows us to challenge the now standard objection that it undermines possibilities for critical reflection. (shrink)

This article explores how the practice of BDSM sex parties within the queer community can inspire social structure alternatives conducive to sustainability. Drawing from the notion that the dominan...

Jean Grondin’s starting point in his impressive book is what Hans-Georg Gadamer refers to as the universal claim of hermeneutics. Gadamer is better known for the limits his hermeneutics seems to place on universal claims. Against the reliance the Enlightenment placed on the insights of a reason common to humanity, Gadamer stresses the prejudiced and partial character of attempts to understand meaning. And against more contemporary attempts to ground Enlightenment conceptions in universal human competencies, he stresses the historicity and finitude (...) of human knowledge. Our attempts to understand the meaning of texts, conversations, historical events, and social actions and practices are conditioned by the horizon of our language, our own historical experiences, and our assumptions and expectations. Still, Gadamer ends his Truth and Method by stressing not only the linguistic character of understanding but the infinite capacity of all languages to find and express new dimensions of meaning. “Language,” he writes, “forestalls any objection to its jurisdiction. Its universality keeps pace with the universality of reason.”. (shrink)

Feminists often look to postmodern philosophy for a framework within which to treat difference. We might more productively look to a hermeneutic philosophy that emphasizes the interpretive dimensions of difference and allows us to acknowledge the partiality of our understanding. Hence, we might also recognize the importance of a hermeneutic conversation unconstrained by relations of power or ideology in which all nonexclusionary interpretive voices can be educated by one another.

Abstract:In this article, I argue that by integrating aesthetic education into history instruction, teachers can create a "historically relevant pedagogy." This approach paints a more complete picture of history and reflects students' varied learning styles and their sociocultural needs, interests, and experiences. Historically relevant pedagogy integrates the frameworks of aesthetic, historical, and culturally relevant educational approaches. Through this pedagogical combination, students can develop historical literacy, experience academic excellence, and become socioculturally aware of their role in society. The conclusions of this (...) study suggest a need to redesign high school history courses to include more aesthetics-based instruction. (shrink)

John Stuart Mill’s famous “harm principle” has been popular in the limitation of freedoms within human rights jurisprudence. It has been used formally in court cases and also informally in legal argumentation and conversation. Shortly, it is described as a very simple principle that amounts to the notion that persons are at liberty to do what they want as long as their actions do not harm any other person or society in general. This article questions whether it is legitimate to (...) use the harm principle in cases concerning the limitation of religious freedom within education. For example, can the exemption of a learner from sex education be denied based on the argument that such an exemption will cause harm? In order to answer this question, the meaning, origin and use of the harm principle are investigated. This article also discusses four main criticisms against the use of this principle in general and in cases of religious freedom of learners in education. (shrink)

Foundations of Christian ethics -- What is Christian ethics? -- Frames of reference -- Christian ethics and moral philosophy -- Christian ethics and the ethics of Christendom -- Christian ethics and the churches -- Christian ethics and the Bible -- Christian ethics and the New Testament -- The covenant, the law, and the prophets -- The covenant -- The law -- The prophets -- Jesus and the Old Testament -- The ethics of Jesus -- What did Jesus teach? -- Eschatology (...) and ethics -- The ethics of compromise -- Ethical perspectives of the early church -- The law and the gospel -- The kingdom and the Christian community -- The gospel and social institutions -- God, sin and Christian character -- God and Christian character -- The Christian virtues -- The nature of sin -- Some illustrations -- Victory over sin -- Duties to self and society -- Duty to self -- Duties in interpersonal relations -- The larger society -- Problems of social decision -- Marriage and the family -- The primacy of the family -- Jesus and the family -- Is monogamy essential? -- Foundations of Christian family life -- Divorce -- The ethics of economic life -- The economic ethics of the New Testament -- The Christian view of property -- The Christian view of work -- What is economic justice? -- Christianity and the race problem -- Biblical foundations -- The causes of race prejudice -- Effects of race prejudice -- Proposals for Christian action -- The Christian conscience and the state -- What is the state? -- Our biblical and theological base -- Love and justice -- Love and coercion -- Liberty, equality, and democracy -- War, peace, and international order -- Basic Christian foundations -- Points of convergence in Christian opinion -- Pacifism and nonpacifism -- Christian ethics and culture -- What is culture? -- Biblical and theological foundations -- Science, art, and education -- Index. (shrink)