One of the most significant contemporary thinkers in continental philosophy, Jacques Derrida’s work continues to attract heated commentary among philosophers, literary critics, social and cultural theorists, architects and artists. This major new work by world renowned Derrida scholar and translator, Geoffrey Bennington, presents incisive new readings of both Derrida and interpretations of his work. Part one sets out Derrida’s work as a whole and examines its relevance to, and ‘interruption’ of, the traditional domains of ethics, politics and literature. The second (...) part of the book presents compelling insights into some important motifs in Derrida’s work, such as death, friendship, psychoanalysis, time and endings. The final section introduces trenchant appraisals of other influential accounts of Derrida’s work. This influential and original contribution to the literature on Derrida is marked by a commitment to clarity and accuracy, but also by a refusal to simplify Derrida’s often difficult thought. (shrink)

Human existence is structured as an interruption that is forever calling us into question (interrupting our everyday routinized ways of being) and confronting us with the related challenges of having a conscience, being open to and acknowledging others, striving to better ourselves when improvement is necessary for maintaining our well-being, and enacting our rhetorical competence to disclose the truth of the matters at hand.

Previous cross-cultural research has not undertaken in situ analysis of conversational style between groups in severe political conflict. The present study is a quantitative and ethnographic study of conversational interruptions in one Israeli-Palestinian `dialogue' event which took place during the Palestinian Uprising. Findings indicate that the previously documented divergent cultural styles of the two groups underwent a process of change. Specifically, the Israeli dugri interruptive style dominated interactions between Israelis and between Israelis and Palestinians. However, fewer interruptions were (...) found in the intergroup interaction. Conversely, the Palestinian musayra style of non-interruptions was more significant in the intragroup Palestinian-Palestinian interaction than in interaction with Israelis, where Palestinian interruptions dominated. The political context of events and the erosion of the musayra style are suggested as factors that explain results. Implications are discussed. (shrink)

Sophocles' Antigone is a touchstone in democratic, feminist and legal theory, and possibly the most commented upon play in the history of philosophy and political theory. Bonnie Honig's rereading of it therefore involves intervening in a host of literatures and unsettling many of their governing assumptions. Exploring the power of Antigone in a variety of political, cultural, and theoretical settings, Honig identifies the 'Antigone-effect' - which moves those who enlist Antigone for their politics from activism into lamentation. She argues that (...) Antigone's own lamentations can be seen not just as signs of dissidence but rather as markers of a rival world view with its own sovereignty and vitality. Honig argues that the play does not offer simply a model for resistance politics or 'equal dignity in death', but a more positive politics of counter-sovereignty and solidarity which emphasizes equality in life. (shrink)

The age of modern biomedical science has raised many difficult ethical questions. Accordingly, leaders in bioethics have articulated methods to direct the on-going discourse while providing the systems necessary for making morally efficient decisions. In this thought-provoking study, Ashley John Moyse suggests a theory of ethics that interrupts and transforms the contemporary and abstract modes of moral discourse. Moyse moves the moral discussion of bioethics beyond abstract ends, obligations, and common moral categories. At the same time, he challenges readers to (...) take seriously the concrete moral tasks of existence. Moyse engages with Karl Barth's philosophical and theological thinking in order to investigate the moral discussions surrounding biomedical ethics. The book engagingly illuminates a path toward moral discernment that recognizes the significance of human flourishing. According to Moyse, Barth's moral theology not only grounds humans as ontologically relational but also fuels responsibility to, with, and for one's neighbors. (shrink)

Come in. Welcome. Be my guest and I will be yours. Shall we ask, in accordance with the Derridean question, "Is not hospitality an interruption of the self?" What is the relationship between the interruption and the moment one enters the host's home? Derrida calls us toward a new understanding of hospitality - as an interruption. This paper will illuminate the history of hospitality in the West as well as trace Derrida's discussions of hospitality throughout many of works. The overall (...) goal of this project is to provide readers of Derrida with a sort of reference guide for his discussions on and deconstructive approach to hospitality. (shrink)

Interruptions are often inevitable and occur many times in daily life (Ratwani & Trafton, 2010). Interruptions at work can disrupt progress on tasks and result in costly mistakes (Brumby, Cox, Back...

In this article I confront Jürgen Habermas' deliberative model of democracy with Claude Lefort's analysis of democracy as a regime in which the locus of power remains an empty place. This confrontation reveals several structural similarities between the two authors and explains how the proceduralization of popular sovereignty provides a discourse-theoretical interpretation of the empty place of power. At the same time, Lefort's insistence on the open-ended nature of the democratic struggle also points towards an unresolved tension at the core (...) of Habermas' model between the cognitive nature of deliberation on the one hand and the freedom of moral and political agents on the other. A proper solution of this tension requires a full appreciation of the ineliminable gap between actual and ideal deliberation. Because actual deliberation can never result in an ideal consensus, the actual exercise of democratic power should be understood as an unavoidable interruption of deliberation. Key Words: consensus • deliberation • democracy • empty place of power • Jürgen Habermas • Claude Lefort. (shrink)

It is widely mooted that a plausible computational cognitive model should involve both symbolic and connectionist components. However, sound principles for combining these components within a hybrid system are currently lacking; the design of such systems is oftenad hoc. In an attempt to ameliorate this we provide a framework of types of hybrid systems and constraints therein, within which to explore the issues. In particular, we suggest the use of system independent constraints, whose source lies in general considerations about cognitive (...) systems, rather than in particular technological or task-based considerations. We illustrate this through a detailed examination of an interruptibility constraint: handling interruptions is a fundamental facet of cognition in a dynamic world. Aspects of interruptions are delineated, as are their precise expression in symbolic and connectionist systems. We illustrate the interaction of the various constraints from interruptibility in the different types of hybrid systems. The picture that emerges of the relationship between the connectionist and the symbolic within a hybrid system provides for sufficient flexibility and complexity to suggest interesting general implications for cognition, thus vindicating the utility of the framework. (shrink)

Kant, Hume, and the Interruption of Dogmatic Slumber offers an interpretation of Kant’s “confession,” in the Prolegomena, that “it was the objection of David Hume that first, many years ago, interrupted my dogmatic slumber.” It argues that Hume roused Kant not, as has often been thought, by challenging the principle “every event has a cause” that governs experience, but by attacking the principle of sufficient reason, the basis of rationalist metaphysics and of the cosmological proof of the existence of God. (...) This proposal makes it possible to reconcile Kant’s declaration about Hume with his later assertion that it was the Antinomy of pure reason that first woke him from dogmatic slumber, because the Antinomy, like Hume’s challenge, is directed against the dogmatic use of the principle of sufficient reason. The proposal put forward here also makes it possible to understand why Kant speaks of “the objection of David Hume” after mentioning Hume’s attack on metaphysics; for the “objection” that Kant has in mind, it is argued here, is a challenge to metaphysics, rather than to the foundations of empirical knowledge. (shrink)

This article is a continuation of the challenge begun by early phenomenologists of the reductionistic scientism of Natural Science Psychology. Inspired by five distinctions of Emmanuel Levinas, it seeks to bring a deeper interruption of the seemingly unalterable force of mainstream psychology to model itself after the hard sciences. Levinas distinguishes the experience of totality from infinity, need from desire, freedom as self-initiated and self-directed from freedom as invested by and for the Other, active agency from radical passivity, and the (...) said from saying. Five commonly accepted characteristics of science, objective, empirical, causal, reducible, and value neutral, are used to compare three approaches to psychology: Natural Science, Phenomenology , and Psychology for the Other. Using the definition of science, “knowing the phenomenon as it shows itself,” this paper argue that Natural Science Psychology is the least “scientific,” Phenomenological Psychology is more scientific, and Psychology for the Other is the most “scientific” with its ethical command to allow the Other to reveal her/himself. This extravagant but compelling claim is illustrated with descriptions of research and therapy. (shrink)

As ethical agents, teachers regularly must decide whether compliance to rules and norms is in the best interest of their students. Yet, teachers in the United States are educated to be passively obedient. In this paper, I argue that part of pre-service teacher education ought to learn ways of resisting. I describe one approach to verbal resistance, what Michel Foucault calls Truth-Telling. Building on a qualitative self-study with pre-service teachers, I explain how a form of team-teaching called Interruptions can (...) promote Truth-Telling. (shrink)

The interrupted absolute : art, religion and the "new categorical imperative" -- "The ever-broken promise of happiness" : interrupting art, or Adorno -- "Absolute insomnia" : interrupting religion, or Levinas -- "To preserve the question" : interrupting the book, or Jabès -- Conclusion : sharing the imperative.

La théologie d'un genre nouveau proposée ici est fondée sur la conviction que c'est sous les mots «étant transformé» que la réalité que nous recherchons nous devient disponible. Cette théologie envisage les personnes et le monde, étants modelés par la puissance ou la causalité divine à l'oeuvre dans l'espace et le temps, et est donc bien exprimée par le nom de «Transformation Theology». Puisque le genre de transformation dont il s'agit ici est du domaine de l'Église, il s'agit aussi d'une (...) théologie qui engage un nouveau style de relation entre l'Église et la théologie ou, pour mieux dire, une nouvelle intensité de la vocation ecclésiale du théologien. La «Transformation Theology» tente de séparer l'affirmation doctrinale de la référence à la présence du Christ et la cosmologie dans laquelle cette référence est enfermée, et de déposer le spectre entier de la culture moderne, avec ses investigations réductionnistes, aux pieds du Christ vivant. (shrink)

Despite his extended readings of parts of the Antigone of Sophocles, Heidegger nowhere explicitly sets about giving us a theory of tragedy or a detailed analysis of the essence of tragedy. The following paper seeks to piece together Heidegger's understanding of tragedy and tragic experience by looking to themes in his thinking – particularly his analyses of early Greek thinking – and connecting them both to his scattered references to tragedy and actual examples from Greek tragedy. What we find is (...) that, for Heidegger, tragedy is an interruption of speculation, a refusal to philosophize, a way of showing how things are that resonates with the goal of Heidegger's own thinking. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Antigone, Interrupted by Bonnie HonigLorna HardwickBonnie Honig. Antigone, Interrupted. Cambridge: Cambridge University Press, 2013. xviii + 321 pp. Paper, $30.95.This is an important book for three main reasons. First, it offers a substantial contribution to current debates in the arts and humanities about whether and how new constructs of “humanism” can be attuned to transhistorical and transcultural experience, replace the discredited formulations associated with Western-dominated “universalism,” and maintain (...) and justify a role for human agency. Second, it addresses this aim by analysing the text of a Greek tragedy, Sophocles’ Antigone, both as a site for grounding the concepts and theories developed by intellectual historians and philosophers in the West and then as a laboratory for testing different approaches. The book will therefore be required reading for researchers and advanced students in a range of disciplines stretching from Classics to political science, as well as for those whose primary concern is the interdisciplinary “Big Picture” of the possibilities and limitations of human action and thought. Third, because inevitably there are significant problems involved with both aspects of Honig’s project, the ways in which she addresses these and the extent to which her arguments are convincing should make her book a launch-pad for further debate.Honig’s aims in the book are multiple and ambitious. In a 2013 interview for Open Democracy, she described the intellectual influences that shaped the development of the book. These include: French theorists’ use of the conceptual apparatus of fragility, change and unpredictability; Arendt’s vision of politics as “tumultuous and inaugural—always forming and reforming communities and reestablishing the importance of public life”; and the notion developed particularly in Derrida that speech acts are ruptural and extraordinary and sometimes take place in the abyss. Brought to bear on Sophocles’ Antigone, these approaches [End Page 158] lead Honig to read the play as centered around the politicisation of mourning and burial, representing a moment of crisis not just within the play but also in the wider Athenian context as probed by Thucydides in his presentation of the Epitaphios attributed to Pericles (Thuc. 2.34–46). Classicists and ancient historians will hardly find that perspective astonishing, but it provides Honig with the basis for the extension of the argument to the larger canvas of the re-examination of humanist angst and the desire to imagine through the lens of a classical text a humanism that is neither reductive nor pessimist nor a synonym for an imposition of “universal” as its defining characteristic. Her enterprise has implications for Classics as well as for the new humanism that she constructs.1 In some respects the book represents an intellectual journey for Honig herself, in which she moves from an initial sense that “in current contexts of inegalitarian, neo-liberal capitalisation and globalization, the reinterpretation of classical texts hardly seems the most pressing task” (9) to recognition of the play’s pivotal role in the notion of agonistic humanism (196).Honig’s opening chapter sets out the models of humanism that she seeks to overturn. She starts from the supposition that humanism is once again a topic of aspiration: “not the rationalist universalist variety discredited by post-structuralism and the horrific events of the twentieth century, but a newer variant” (17). She claims that one version of “new” humanism asserts that what is common to humans is not rationality but mortality, “not the capacity to reason but vulnerability to suffering.” Furthermore, she asserts that this privileging of finitude as a defining characteristic disempowers humans and marginalises political struggle. Because Greek tragedy has been foundational to attempts to seek solace in “redemptive moments” or the “transformation of suffering and loss into a story of human endurance” (206, n. 7, quoting Euben), the task of envisioning an alternative has to be commenced on the site of the ancient texts. And since Honig perceives Antigone as the representative text of “mortalist humanists” (25), that text has to be her laboratory (Part 1 of the book sets out the shift from Oedipus to Antigone as central texts for different types of humanism).2 Once Antigone is centre-stage, the concepts and practices of lament and... (shrink)

_Review of: Anderson, Abraham, _Kant, Hume, and the Interruption of Dogmatic Slumber_, New York, Oxford University Press, 2020, 180+xxii, 978-0-19-009674-8_.

In this contribution, I take Nicholas Adams’ discussion of the paradox of ethics as an occasion to further explore our present moral situation and the possibilities of ethics in it. This situation is characterised by pluralism of moral views, which gives rise to relativist and cynical reactions as well as to strong, polarising expressions. These tendencies feed a suspicion towards ethical reflection. In light of the paradox of ethics as discussed by Adams this may seem justified. I will argue, however, (...) for a more constructive role for ethics. This can be elaborated by focusing on the transcendent character of the good, which is implied in the paradox. I will explore this transcendent character by turning to a Christian perspective on morality that elaborates this transcendence in a specific constructive way. From this perspective, the experience of the loss of self-evidence around which the paradox of ethics revolves may be seen as beneficial. It opens human beings to a transcendent good to which they can entrust themselves for a renewal of life. Thus, the good can be seen as something that makes an appeal to us that can liberate to a love that transcends doing good as a human project. (shrink)

This article proposes an essential interrelatedness of Vermeer’s strategies of inclusion and exclusion of an implied beholder. I will argue that such strategies mutually reinforce each other, to the extent that the plausibility of one is arguably dependent upon the possibility of the other. This is evidenced by Vermeer’s subtle manipulations of pictorial space, and the article traces a decisive shift in his familiar use of barriers from those aimed at an external presence to those oriented towards an internal beholder. (...) The feasibility of this interdependence rests upon a theory of imaginative engagement with paintings that can accommodate both an internal beholder and the felt lack of occupancy of the imagined situation’s point of view. I argue that the Dependency Thesis, as set out by M. G. F. Martin, can provide plausibility for both kinds of imaginative engagement with paintings, when sensory imagination is conceived as an instance of imagining seeing. These engagements exploit the notorious emptiness of imagination’s necessarily perspectival point of view. (shrink)

This paper asks how perception becomes racializing and seeks the means for its critical interruption. My aim is not only to understand the recalcitrant and limitative temporal structure of racializing habits of seeing, but also to uncover the possibilities within perception for a critical awareness and destabilization of this structure. Reading Henri Bergson and Maurice Merleau-Ponty in dialogue with Frantz Fanon, Iris Marion Young and race-critical feminism, I locate in hesitation the phenomenological moment where habits of seeing can be internally (...) fractured. Hesitation, I claim, makes visible the exclusionary logic of racializing and objectifying perception, countering its affective closure and opening it to critical transformation. (shrink)

This paper argues that ‘the Anthropocene’ is a deeply depoliticizing notion. This de-politicization unfolds through the creation of a set of narratives, what we refer to as ‘AnthropoScenes’, which broadly share the effect of off-staging certain voices and forms of acting. Our notion of the Anthropo-obScene is our tactic to both attest to and undermine the depoliticizing stories of ‘the Anthropocene’. We first examine how various AnthropoScenes, while internally fractured and heterogeneous, ranging from geo-engineering and earth system science to more-than-human (...) and object-oriented ontologies, place things and beings, human and non-human, within a particular relational straitjacket that does not allow for a remainder or constitutive outside. This risks deepening an immunological biopolitical fantasy that promises adaptive and resilient terraforming, an earth system management of sorts that permits life as we know it to continue for some, while turning into a necropolitics for others. Second, we develop a post-foundational political perspective in relation to our dramatically changing socio-ecological situation. This perspective understands the political in terms of performance and, in an Arendtian manner, re-opens the political as forms of public-acting in common that subtracts from or exceeds what is gestured to hold socio-ecological constellations together. We conclude that what is off-staged and rendered obscene in ‘the AnthropoScenes’ carries precisely the possibility of a return of the political. (shrink)

In a corporate context, would interrupting affect the perceived power, identity traits, job performance, and interpersonal relationships of equally situated male and female speakers? The gender of both the interrupter and the interrupted speaker was varied in hypothetical transcripts of conversations between two corporate vice-presidents. There were no significant effects of interrupting or being interrupted on perceptions of the relative power of men and women speakers. However, the interrupter, regardless of gender, was perceived as more successful and driving, but less (...) socially acceptable, reliable, and companionable than the interrupted speaker. (shrink)

Historical convergence and personal relationships -- Critical reason with an emancipatory goal -- Anthropological differences among Tillich, Adorno, and Horkeimer -- Metaphysics and norms in critical social theory -- Religion and critical theory -- Appendix: Translation of Adorno's Entwurf contra Paulum.

In this paper I explore the filmakers' intention of making a film about Martin Heidegger's 1942 lecture series on Friedrich Holderlin's poem, 'Der Ister,' as an 'act of philosophical expression'. With and against Heidegger's principles of thought and the possibilities of expression, I argue the filmmakers undermine its generic classification as an essay film through interruption, a technique that is exemplary of Holderlin's poetry.

Though antiretroviral therapy is the standard of care for people living with HIV, its treatment limitations, burdens, stigma and costs lead to continued interest in HIV cure research. Early-phase cure trials, particularly those that include analytic treatment interruption, involve uncertain and potentially high risk, with minimal chance of clinical benefit. Some question whether such trials should be offered, given the risk/benefit imbalance, and whether those who choose to participate are acting rationally. We address these questions through a longitudinal decision-making study (...) nested in a Thai acute HIV research cohort. In-depth interviews revealed central themes about decisions to join. Participants felt they possessed an important identity as members of the acute cohort, viewing their bodies as uniquely suited to both testing and potentially benefiting from HIV cure approaches. While acknowledging risks of ATI, most perceived they were given an opportunity to interrupt treatment, to test their own bodies and increase normalcy in a safe, highly monitored circumstance. They were motivated by potential benefits to themselves, the investigators and larger acute cohort, and others with HIV. They believed their own trial experiences and being able to give back to the community were sufficient to offset participation risks. These decisions were driven by the specific circumstances experienced by our participants. Judging risk/benefit ratios without appreciating these lived experiences can lead to false determinations of irrational decision- making. While this does not minimise vital oversight considerations about risk reduction and protection from harm, it argues for inclusion of a more participant-centered approach. (shrink)

Once referring to the debt he owed to Martin Heidegger for his research on the question of death, Emmanuel Levinas explained that, though he distinguished his work from Heidegger’s thought, he did so in spite of “whatever” the debt “every contemporary thinker” owed to Heidegger—a debt that, Levinas then quipped, one “often owes to his regrets.” Contemporary thinkers working in the field of Black Studies have acknowledged their own “debt” to the black philosopher Nahum Chandler for the concept of paraontology. (...) Fred Moten, most notably, credits Chandler for providing a conceptual opening for a renewed thinking of blackness’ modes of resisting ongoing regimes of racial predation. Typifying disturbance, therefore, paraontology offers us the possibility of considering blackness beyond (though always with and against) the violence of its constitution. To heed the ramifications of transformative events, I attempt to measure those hermeneutical passages often compressed by the force of such groundbreaking discursive moments. Thus, responding to Chandler’s wish for his concerns to remain “perennial” rather than “fashionable,” I trace the history of the concept of paraontology back to its first use by Heidegger’s student Oskar Becker, whose main concern uncannily echoes the concept’s seemingly axiomatic use in Black Studies: namely, a radical disruption in the hegemonic and purist logic of ontology. (shrink)

Though far from new, the rhetoric of transparency is on the ascent in public and political life. It is cited as the answer to a vast array of social, political, financial and corporate problems. With the backing of a ‘movement’, transparency has assumed the position of an unassailable ‘good’. This article asks whether the value ascribed to transparency limits political thinking, particularly for the radical and socialist Left. What forms of politics, ethics, of being-in-common, might it be possible to think (...) if we pay attention to secrecy rather than transparency? (shrink)

Women continue to remain underrepresented in STEM, and this gender disparity is particularly pronounced in leadership positions. Through in-depth, qualitative interviews of 39 women leaders in STEM, we identify common gender microaggressions they experience, and explore how these microaggressions affect their leadership experience and outcomes in the workplace. Our findings highlight five types of gender microaggressions women most often encounter, and how and when these microaggressions occur. We explore the negative impact that microaggressions can have on women’s work identities and (...) how they can trigger a cycle of rumination and self-doubt that may ultimately result in women choosing to leave STEM. Importantly, we surface the interventional and empowering role that allies play in triggering a redemptive sensemaking process that can support women leaders to build resilience and counter the negative effects of microaggressions. (shrink)

The interruption of supply chain caused by unexpected events results in great economic losses. In this paper, we consider that the supply chain risk management consists of a manufacturer and a retailer faced with demand and supply uncertainties caused by the interruption of supply chain. We consider that the manufacturer transfers the disruption risk by purchasing BI insurance. Three models are established to illustrate the impact of insurance on supply chain decision-making under risk. It is observed that business interruption insurance (...) can increase the retailer’s order quantity and supply chain profit. The higher the interrupt probability is, the more obvious the value of the business interruption insurance is. Furthermore, the retailer helps the manufacturer to share the premium, and the manufacture shares the proceeds of insurance with the retailer, which can stimulate retailer to order more and increase the profit of manufacturer and retailer. (shrink)

Elizabeth Anscombe, Mary Midgley, Iris Murdoch and Philippa Foot all studied at Oxford University during the Second World War. One of their wartime tutors was Donald MacKinnon. This paper gives a broad overview of MacKinnon's philosophical outlook as it was developing at this time. Four talks from between 1938 and 1941—‘And the Son of Man That Thou Visiteth Him’ (1938), ‘What Is a Metaphysical Statement?’ (1940), ‘The Function of Philosophy in Education’ (1941) and ‘Revelation and Social Justice’ (1941)—give a foretaste (...) of the conception of moral philosophy that he later articulated in A Study of Ethical Theory (1957). We identify aspects of his philosophical outlook and unusual treatment of method that likely shaped his teaching. We trace his influence in the work of Midgley, Murdoch and Foot, all of whom studied with him from Trinity Term 1940 until their finals in 1942. In the case of Anscombe, though she was briefly his student—he taught her Plato—she and MacKinnon moved in shared intellectual circles, and there is reason to think that some of the forces that shaped MacKinnon's outlook also shaped hers. The sketch we offer is incomplete—in particular, we are not able to do justice to MacKinnon's explicitly theological writings—but we hope to achieve three things. First, to go some way towards indicating the importance of the teacher MacKinnon to understanding the work of his better-known pupils. Second, to introduce a philosopher for whom the teaching of philosophy, practical ethics and metaphysical theory were deeply entwined. Third, to reflect on the relationship between, on the one hand, a conception of the practice and significance of metaphysics and, on the other, a view on the role and nature of philosophical teaching and learning. (shrink)

The book is not a history of photography, but a history of the theories of photography.

Diverse meanings of ‘sovereignty’ and ‘exchange’ force us to interrogate the implicit ontology of states and the associated assumptions about will, matter and spirit used by political theorists, evoking different religious and political traditions. This article contrasts the notion of ‘sovereignty’ found in Joseph Tonda’s Le Souverain Moderne (2005) with the one found in Michael Hardt and Antonio Negri’s Empire (2000). Tonda’s text, I argue, challenges and complicates the appropriateness of referring to early Christianity as a model for resistance to (...) global capitalism in Empire. To help with this contrast, I draw on two Central African authors, Emmanuel Dongala (2006) and Joseph Mwantuali (2007), whose novels illustrate the supernatural as well as thoroughly material significance of state power, wealth and sexuality in the modern Sovereign. (shrink)

Plato’s Symposium: Issues in Interpretation and Reception, eds. James Lesher, Debra Nails, and Frisbee Sheffield ; Frisbee C. C. Sheffield, Plato’s Symposium: The Ethics of Desire ; Kevin Corrigan and Elena Glazov-Corrigan, Plato’s Dialectic at Play: Structure, Argument and Myth in Plato’s Symposium.