Over the past twenty years, the annual meetings of the Semiotic Society of America have tracked the growth and development of modern sign theory in American scholarship. Since 1981, the published proceedings of SSA meetings have included representative semiotic work from a wide range of disciplines and every extant -system- of semiotic thought. The papers have especially represented some of the leading intellectual descendants of C.S. Peirce and Ferdinand de Saussure in the United States and Canada. On this ground, the (...) series remains the primary record of North American contributions to sign perspectives, embracing world-wide philosophical, literary, and scientific bases for a 21st-century -doctrine of signs-. The proceedings project has consistently pursued excellent scholarship, representative diversity, and quality production. With publication of Semiotics 1996, general editor John Deely and the Semiotic Society continue the record of -representing- American semiotics. The SSA also plan to incorporate more voices from Mexico in an effort to achieve a comprehensive North American -semiotic- which is strongly linked to practical and theoretical developments across the world.". (shrink)

Summary Background Self-binding directives instruct clinicians to overrule treatment refusal during future severe episodes of illness. These directives are promoted as having potential to increase autonomy for individuals with severe episodic mental illness. Although lived experience is central to their creation, service users’ views on self-binding directives have not been investigated substantially. This study aimed to explore whether reasons for endorsement, ambivalence, or rejection given by service users with bipolar disorder can address concerns regarding self-binding directives, decision-making capacity, and human (...) rights. Methods This study used qualitative data from an internet-based survey distributed to the mailing list of the UK charity Bipolar UK, which contained multiple closed and open questions on advance decision-making in bipolar disorder. Quantitative analysis of a closed question about self-binding directives had already demonstrated endorsement amongst a very high proportion of participants with bipolar disorder who completed the survey. We conducted thematic analysis of responses from those participants who answered a subsequent open question about reasons for their view. Research was co-produced within a multi-disciplinary team, with clinical, legal, and ethical expertise, and lived experience of bipolar disorder. Ideas and methodologies associated with all these areas of expertise were used in the analysis of these reasons and to gain insight into the thoughts of individuals with bipolar disorder about self-binding directives and associated issues. Findings Between Oct 23 and Dec 5, 2017, 932 individuals with a self-reported clinical diagnosis of bipolar disorder completed the internet survey, with 565 (154 men; 400 women; 11 transgender or other) providing free text answers to the open question. A large majority of respondents endorsed self-binding directives, nearly all describing a determinate shift to types of distorted thinking and decision-making when unwell as their key justification. Responses indicating ambivalence were dominated by logistical concerns about the drafting and implementation of self-binding directives, while those who rejected self-binding directives also cited logistical concerns, validity of their thinking when unwell, and potential contravention of human rights. Interpretation This study is, to our knowledge, the first large study of reasons why mental health service users might endorse or reject the use of self-binding directives. The findings provide empirical support for introducing self-binding directives into mental health advance decision-making practice and policy and may help to address enduring ethical concerns surrounding possible implementation of the directive while a person retains decision-making capacity. The opinions expressed here in responses given by multiple service users with bipolar disorder challenge a prominent view within international disability rights debates that involuntary treatment and recognition of impaired mental capacity constitute inherent human rights violations. Funding The Wellcome Trust . (shrink)

L'auteur compare des extraits de deux comptes-rendus divergeants de l'attitude de Jean II Comnène dans le conflit contre les Hongrois entre 1127 et 1129, par Jean Cinnamus et Nicetas Choniates, afin de tenter d'apporter quelques lumières sur sa carrière.

“Give to everyone who begs from you,” Jesus advised his followers. Most of us do not and rush on by, concerned for our safety, for what the beggar will buy with our gift of alms, for who will benefit from our gift. Fewer stop and give something: if not cash, then a snack or beverage, and their precious time. A century since Marcel Mauss published his famous essay, we all feel quite well informed about “the gift.” In this richly detailed (...) study, Caner's achievement is to show how different gift-giving was in the late antique Roman Empire, “the first truly affluent, complex Christian society.” Philanthropy was no longer the ancient “love of humanity,” the imperative to be generous to people, when you thought, or even knew, that they did not deserve it. Yet philanthropy was moreover not, or not only, a series of precisely calibrated acts of reciprocal giving.Caner's focus is on the religious gift. He identifies five distinct categories of religious gift-giving, which others have too easily conflated. The newest of these was the blessing (eulogia), which emerged only in the sixth century, in the thousands of sermons, saintly lives, and letters that Caner consulted. It has been identified similarly in other ascetic cultures, for example in Hinduism and Jainism, as the pure or free gift whose existence Mauss denied. The blessing is a gift of divine benevolence, grace delivered through a human mediator. It is not synonymous with the gift of alms (eleēmosynē), a very human act of mercy from one individual to another. These are in turn distinct from charity (agapē), “self-sacrificial gifts derived from essential resources”; two forms of offering—liturgical offerings (prosphorai), such as the communion bread, on the one hand, and fruit-bearing offerings (karpophoriai), along with agricultural and other gifts to support religious professionals. “Each category,” which has an equivalent in contemporary Syriac and Coptic writings, “was associated with a distinct set of goals, responsibilities, relationships, and material resources.”The late antique city was as busy with organized gangs of professional beggars as any modern downtown, but early Christians could not simply turn away. They were hectored into caring by golden-mouthed preachers like John, bishop of New Rome. Chrysostom insisted that almsgiving should be direct and personal, a source of discomfort for those who offered comfort. The rich might also, as ever, engage in ostentatious acts of giving, the exchange of worldly goods to redeem them from their sins, including the pride associated with ostentatious giving. Transactional gift-giving could end up with everyone insulted: generosity could be refused, donors repudiated, gifts returned. That much seems familiar at a time when museums and universities have felt compelled to remove the names of disgraced donors from their buildings and galleries. Caner's rich analysis, because it is so firmly rooted in early Byzantium, offers reasons, and some new tools, to think again and hard about the complexities of philanthropy. (shrink)

'Myth has not been really vanquished and subjugated. It is always there, lurking in the dark and waiting for its hour and opportunity' Ernst Cassirer, The Myth of the StateAs a central part of his philosophy of symbolic forms as a form of religious expression, and as a political problematic the question of myth belongs at the heart of Ernst Cassirer's intellectual enterprise. Using a variety of methodological and conceptual approaches, these papers examine the persistence of myth as a symbolic (...) form from a variety of perspectives: philosophical, anthropological, psychological, political, and historico-cultural. In its way each paper attempts, in Cassirer's phrase, to 'see the adversary face to face'.The contributors to this volume are Paul Bishop, Alan Cardew, Milad Doueihi, Dina Gusejnova, Cyrus Hamlin, Stefanie Hölscher, Kai Kresse, John Michael Krois, Barbara Naumann, Detlev Pätzold, Martine Prange, Birgit Recki, Edward Skidelsky, Roger Stephenson and Jonathan Westwood. (shrink)

This book explores the new performativity in art theory and practice, examining ways of rethinking interpretive processes in visual culture. Since the 1960s, visual art practices - from body art to minimalism - have taken contemporary art outside the museum and gallery; by embracing theatricality and performance and exploding the boundaries set by traditional art criticism. The contributors argue that interpretation needs to be recognised as much more dynamic and contingent. Offering its own performance script, and embracing both canonical fine (...) artists such as Manet, De Kooning and Jasper Johns, and performance artists such as Vito Acconci and Gunter Brus, this book offers radical re-readings of art works and points confidently towards new models for understanding art. (shrink)

Wendell Stephenson argues in this issue of The journal that the National Institutes of Health's standards for the treatment of laboratory animals fail to give any guidance concerning human well-being nor do they balance human well-being and animal well-being. Stephenson fails, however, to demonstrate how such a balance is to be known. In arguing for reform he implies greater state control without showing that such control would improve the situation. Indeed there are good reasons to think that such (...) control may be harmful. Keywords: animal well-being, economics, human well-being, state control, Stephenson CiteULike Connotea Del.icio.us What's this? (shrink)

In 2013 John McDowell, Distinguished University Professor of Philosophy at the University of Pittsburgh, delivered the Agnes Cuming Lectures that are hosted annually by the School of Philosophy at...

This paper analyses the activities of five organizations shaping the debate over the global governance of genome editing in order to assess current approaches to public engagement (PE). We compare the recommendations of each group with its own practices. All recommend broad engagement with the general public, but their practices vary from expert-driven models dominated by scientists, experts, and civil society groups to citizen deliberation-driven models that feature bidirectional consultation with local citizens, as well as hybrid models that combine elements (...) of both approaches. Only one group practices PE that seeks community perspectives to advance equity. In most cases, PE does little more than record already well-known views held by the most vocal groups, and thus is unlikely to produce more just or equitable processes or policy outcomes. Our exploration of the strengths, weaknesses, and possibilities of current forms of PE suggests a need to rethink both “public” and “engagement.”. (shrink)

Stephen Law developed a challenge to theism, known as the evil-god challenge (Law (2010) ). The evil-god challenge to theism is to explain why the theist’s responses to the problem of evil are any better than the diabolist’s – who believes in a supremely evil god – rejoinders to the problem of good, when all the theist’s ploys (theodicy, sceptical theism, etc.) can be parodied by the diabolist. In the first part of this article, I extend the evil-god challenge by (...) showing that additional theist replies to the problem of evil (more theodicies, the privation view of evil, and others) also may be appropriated, with just as much plausibility, in support of the diabolist position. In the second part of the article, I defend the evil-god challenge against several objections. (shrink)

It is commonly recognized that ‘ought’ is a semantically flexible word admitting of more “objective” and more “subjective” senses. Which of these senses (if any) is the one that is of central concern in normative ethics? According to some philosophers, the sense ‘ought’ that is centrally at issue in normative ethics is the sense of ‘ought’ that features in the various ‘ought’ questions that rational subjects aim to answer when deliberating about what to do. An assumption of this proposal is (...) that there is a single deliberative sense of ‘ought’ that is the focus of rational and morally conscientious deliberation. In this paper, I contest this assumption. I raise objections to various attempts at characterizing this alleged deliberative ‘ought’ (giving special attention to a sophisticated account from Kiesewetter (2017)) and argue that deliberation can serve rational decision-making even if it is not ultimately focused on some normatively privileged sense of ‘ought.’. (shrink)

Examines Arthur Schopenhauer's (1788-1860) conception of human agency and responsibility, his unique ethics of the morally virtuous character, and his assessment of life as fundamentally suffering. This title focuses on his contention that the human will and the human body cannot have a cause and effect relationship with each other.

This book addresses the most important questions asked about higher education: What should its content be? What should we educate for, and why? What constitutes a meaningful liberal education, as distinct from mere training for a vocation? These and many other questions are addressed by Reuben Abel, M.H. Abrams, Robert L. Bartley, Ronald Berman, Also S. Bernardo, Wm. Theodore deBary, Gray Dorsey, Joseph Dunner, Nathan Glazer, Feliks Gross, Gertrude Himmelfarb, Gerald Holton, Sidney Hook, Charles Issawi, Montimer R. Kadish, Paul Oscar (...) Krissteller, paul Kurtz, Herbert I. London, Ernest Nagel, Henry R. Novotny, Frederick A. Olafson, Michael Rabin, Howard B. Radest, Joseph J. Schwab, Robert F. Sexton, Thomas Sowell, John B. Stephenson, and Miro M. Todorovich. (shrink)

In 1998, Richard Rorty drew attention to a cultural tendency, most obvious in the contemporary novel, toward self-mockery or disgust. Citing the recent novels of Neal Stephenson (Snow Crash) and Leslie Marmon Silko (Almanac of the Dead), Rorty observed in this late twentieth-century writing a palpable condescension toward national pride. This was a literature in which it was no longer considered appropriate to take pride in one’s citizenship or nation, a writing “of rueful acquiescence in the end of American (...) hope.”2 Rorty’s fondness for binary oppositions led subsequently to a contrast between this contemporary writing and the socialist novels of the early twentieth century. Books by John Steinbeck, Upton .. (shrink)

This article examines the influence of Emile Durkheim's sociology on Richard Titmuss, founder of the academic field of social policy. While operating in different environments and historical eras, they shared concerns about modernity's impact on contemporary societies, heightened by their experiences of living in periods of considerable political and socio-economic upheaval. Their social thought embraced crucial complementarities, and understanding these adds a previously under-explored dimension to Titmuss's influential analyses of Britain's post-war ‘welfare state’.

In recent years, there has been a lively (bio-)ethical debate on the nature of moral expertise and the concept of moral experts. However, there is currently no common ground concerning most issues. Against this background, this paper has two main goals. First, in more general terms, it examines some of the problems concerning moral expertise and experts, with a special focus on moral advice and testimony. Second, it applies the results in the context of medical ethics, especially in the clinical (...) setting. By situating the debate in the clinical setting, one arrives at some important conclusions to better understand the relevant concepts and vital problems in the general discussion on moral expertise and the requirements of who counts as a moral expert. (shrink)

Theorem: There is a complete sentence [Formula: see text] of [Formula: see text] such that [Formula: see text] has maximal models in a set of cardinals [Formula: see text] that is cofinal in the first measurable [Formula: see text] while [Formula: see text] has no maximal models in any [Formula: see text].

ABSTRACT:Much has been written about the deplorable state of American health care, but rarely with the wealth of historical and political information packed into Peter Swenson’s Disorder: A History of Reform, Reaction, and Money in American Medicine (2021). In this meticulously researched and comprehensive study of the role of organized medicine, particularly the American Medical Association (AMA) and affiliated state and county medical societies, Swenson provides detailed insight into the AMA’s political evolution from a force advocating progressive reforms to a (...) protective guild backed by powerful economic and ideological interests. Swenson addresses the conflicts leading to and arising from these movements, always with an eye on the profession’s failure over the last century to fulfill its implicit social contract. Swenson describes the American medical disorder without fear or favor, including a public health system in disarray, defective government regulation of drugs, unchecked and concealed commercial influence on medical research, publications, and clinical guidelines. Swenson’s hope is clear: that a progressively reformed AMA—combined with a broad coalition of concerned citizens and legislators—will lead the medical profession back to its rightful mission. (shrink)

The paper leans on a movie cult from the 1960s, Blow-Up (1966) by Michelangelo Antonioni, of which a famous sequence is often mentioned, the one in which the protagonist, the photographer Thomas (considered here as a "conceptual character"), repeatedly enlarged the photographs he made in a park, in order to find an answer to the mystery surrounding the murder of a man: magnification which leads, on the one hand, to a gradual loss of definition of images, with the grain of (...) the picture becoming more and more evident, but also, on the other, in the emergence, from the very material of the print, of a fundamental detail that will help solve the mystery. What interests is the link between indicative referentiality and evidence documentary, between degrees of definition and authentication powers. The paper also analyzes the links that intertwine, in the film, between the photographs of Thomas (by Don McCullin) and paintings painted by another character of the movie, Bill (directed by Ian Stephenson), but also, outside the film, with all a series of examples from artistic production and visual culture of the time: very low definition images of the Kennedy assassination in Dallas (the famous Zapruder Film), the portrait of Lee Harvey Oswald directed by Sigmar Polke by simulating the halftone technique, the war photographs of Don McCullin and David Bailey's Fashion Photographs, Random Earths Studies by Mark Boyle and Joan Hills, Materialologies and Texturologies by Jean Dubuffet, as well as Zen for Film by Nam June Paik. Fimiani's text addresses also two contemporary installations which have tried to return to the issues from the photographic sequence of Antonioni's film: Blow-Up Blow-Up (2010) by Joan Fontcuberta and Portrait Landscape (from the Object Classifier series) (2015) by John Houck, an installation in which photograms of Blow-Up are analyzed through facial recognition software. (shrink)

Levack, John Having just read another poem about how a city-bred agnostic finds God after spending a weekend away in the Australian bush..

John Milton was not only the greatest English Renaissance poet but also devoted twenty years to prose writing in the advancement of religious, civil and political liberties. The height of his public career was as chief propagandist to the Commonwealth regime which came into being following the execution of King Charles I in 1649. The first of the two complete texts in this volume, The Tenure of Kings and Magistrates, was easily the most radical justification of the regicide at (...) the time. In the second, A Defence of the People of England, Milton undertook to vindicate the Commonwealth's cause to Europe as a whole. They are central to an understanding both of the development of Milton's political thought and the climax of the English Revolution itself. This is the first time that fully annotated versions have been published together in one volume, and incorporates a wholly new translation of the Defence. The introduction outlines the complexity of the ideological landscape which Milton had to negotiate, and in particular the points at which he departed radically from his sixteenth-century predecessors. Further aids to students include a full chronology of Milton's life and important contemporary events, a select bibliography and biographies of persons mentioned in the text. (shrink)

In Reshaping Reason, John McCumber breathes new life into American philosophy. Moving past the tired divide between "analytic" and "continental" camps, he proposes new directions to unite a discipline which has become more unfocused and invisible. McCumber recommends a new set of rational tools to enable philosophers and then puts these tools to work to redefine epistemology, ontology, and ethics. Reshaping Reason explores philosophy's achievements and failures in a cold light and paves the way for the discipline to become (...) more meaningful and relevant to society at large. (shrink)

John Robertson; XV*—Hume on Practical Reason, Proceedings of the Aristotelian Society, Volume 90, Issue 1, 1 June 1990, Pages 267–282, https://doi.org/10.1093/a.

In lieu of an abstract, here is a brief excerpt of the content:PLATO'S STATESMAN STORY: THE BIRTH OF FICTION RECONCEIVED by John Tomasi In "Plato's Atlantis Story and the Birth of Fiction," Christopher Gill wants to distinguish the story ofAdantis in the Critias from Plato's earlier stories—like diat in the Statesman.1 These stories, Gill claims, belong to different literary genres. While the Statesman story is but another example of fable, the Adantis story of the Critias represents the first example—the (...) first in Plato and indeed the earliest in all Western written culture—of an exciting new literary genre: narrative fiction. Gill describes narrative fiction as a kind ofgame into which the author invites his audience to join. The invitation to play the game of fiction is an invitation "to share in the willing and conscious acceptance of the false as true" (p. 65). The audience is provided the opportunity to become "willfully self-deceived" about the story's truth. Perhaps the main constraint on a story's belonging to the genre of fiction is the author's ability to transmit this special invitation to his reader. Gill says one major way to do this is by a framework of introductory signals which are mixed in a certain way. The Adantis story, as Gill claims, seems to be framed with signals that a self-deception game is about to begin. Socrates says Critias is like a playwright competing in front of an audience (108a). Gill reads line 107 to mean that Critias is concerned direcdy with "the problem of giving his narrative the illusory realism which he says audiences require." Also, Gill says, "the fact that it is a game is signalled by the overt claim to historical truth in a context in which we are not disposed to accept the claim" (p. 72). Plato thus introduces the Adantis story with a delicate mixture ofconflictingclaims about the story's factual status. Gill suggests the reader should interpret this special mixture of signals as being a Philosophy and Literature, © 1990, 14: 348-358 John Tomasi349 sort of invitation to "make pretend," to play a pleasant game, to allow die reader to become willfully self-deceived. Within die Adantis story itself diere are further marks of die fiction genre. Narrative fiction can be a compelling game, and good fiction writers often slip into the game themselves, writing with a concern for detail and with a word choice so sensitive that the reader may feel that die writer too must believe in this fictional world. The Adantis story certainly exhibits this mark of fiction. As Gill puts it, in writing about Adantis Plato seems at times to have become "momentarily infatuated with the world he is creating."2 Such infatuation, exhibited especially perhaps in the detailed descriptions in the Critias of the splendors of the Adantean city and in the passionate portrayal of the growth of hubris in the citizens' hearts, is perhaps what gives the Adantis story some of its special potency, what makes it especially gripping to us (116c—ll7e; 121a-c). Clearly, it is a story with which writer as well as reader might develop an intimate relationship. In Plato's Atlantis story the framing signals are mixed with a deliberate subtlety, and the reader at times senses the writer's infatuation with his own tale. The Adantis story is thus crafted to get from the reader what Plato is after: "a willed self-deception, a chosen suspension ofincredulity for the duration of the story." Gill concludes, "This new element of intended complicity in the fictional game makes his work the first piece of deliberately fictional narrative in Greek literature" (p. 76). Gill's argumentthat the Adantis story belongs to the genre ofnarrative fiction is provocative and on the whole convincing. But is the Adantis story really the first Western instance of that genre? Is it even Plato's first attempt at fiction? I think it is not. I would like now to examine the storywithin the Statesman, a storywhich Gill says was probablywritten before the Adantis story. Might the Statesman story be a still earlier instance of narrative fiction? The signals framing the Statesman story are mixed indeed. At first, the Stranger tells young Socrates that... (shrink)

John Stuart Mill is the philosopher of liberalism. Or so some people think. Others disagree; they may give that status to Locke, or (perhaps) to Kant. Or they may think the question frivolous and insist – boringly but, I cannot deny, sensibly – that no one thinker is the philosopher of liberalism.

Thornhill, John Shortly after completing my article, 'Reflections on the Gospel: after Reading Christopher Dawson', I read for the first time, C.H. Dodd's Gospel and Law, lectures given at Columbia University in 1950. This challenging work by a leading scholar prompted me to make the comparison between Protestant and Catholic approaches to the Gospel I have attempted in the present article.

Collins, John Francis; Carroll, Sandra In the April 2012 edition of The Australasian Catholic Record John Duiker presented a useful overview and history of the Catholic Charismatic Renewal titled 'Spreading the Culture of Pentecost in the Midst of Disenchantment.' According to Duiker the CCR as an ecclesial movement 'has its origins in a retreat that was held at Duquesne University in Pittsburgh, Pennsylvania in the USA in February 1967.' Describing this event as a Pentecost experience Duiker writes that (...) the movement that was started by this event 'spread to other college campuses and continued to spread right across the world, and now exists in over 220 countries and has touched the lives of over 120 million Catholics.' Duiker's article draws on Charles Taylor's thesis that our post-enlightenment Western culture has been emptied-out of the idea of God's providence leading to 'a diminishing of the necessity of grace and a fading of the sense of mystery.' Duiker then presents a case for CCR being recognised 'as an example for the re-enchantment of a post-Enlightenment secular world.'. (shrink)

Collins, John Francis; Carroll, Sandra The publication of the 'Norms for the Formation of Permanent Deacons and Guidelines for the Ministry and Life of Permanent Deacons' by the Australian Catholic Bishops Conference, in August 2016, has renewed focus on the role of permanent deacon. This article uses a heuristic structure to discuss the role of the permanent deacon in the Catholic Church in Australia. It then provides a historical perspective and background on the worker priest movement from the mid-twentieth (...) century to explore the possibility of its application to the contemporary role of permanent deacon. (shrink)

_Screen, Culture, Psyche_ illuminates recent developments in Jungian modes of media analysis, and illustrates how psychoanalytic theories have been adapted to allow for the interpretation of films and television programmes, employing Post-Jungian methods in the deep reading of a whole range of films. Readings of this kind can demonstrate the way that some films bear the psychological projections not only of their makers but of their audience, and assess the manner in which films engage the writer’s own psyche. Seeking to (...) go beyond existing theories, John Izod explores the question of whether Jungian screen analysis can work for ordinary filmgoers - can what functions for the scholar be said to be true for people without a background in Jung’s ideas? Through detailed readings of a number of films and programmes, John Izod builds on the work previously done by Jungian film analysts, and moves on to contemplate the level of audience engagement. Offering deep readings of films directed by Kubrick and Bernardo Bertolucci, as well as satirical comedy, documentaries and twenty-first century Westerns, the book explores the extent to which they manage to make the psychological impact on spectators that films of a similar kind have done on Jungian writers. The author concludes that the screen texts with the best likelihood of impacting the culture of the audience through their collective psychological force fall at opposite ends of the size and budget range: highly personal documentaries, and the most affecting of mainstream genre movies. This innovative text will be essential reading for psychoanalysts and therapists, as well as students and scholars of film with an interest in understanding how screen products work psychologically to engage the viewer. (shrink)

Over the years I have written a number of articles critiquing Transcendental Thomism both from philosophical and from textual points of view. In the course of these articles, I have made comments on Bernard J. F. Lonergan’s epistemology. These comments have caught the eye of Jeremy D. Wilkins, and have provoked his article, “A Dialectic of ‘Thomist’ Realisms: John Knasas and Bernard Lonergan.” The violence of Wilkins’s reaction leads me to believe that despite the passing nature of my comments, (...) they are sufficiently incisive to have cut a nerve. Nevertheless, it is my opinion that no reader of Wilkins would come away with any accurate grasp of my understanding of Lonergan, my reasons for it, and the precise point of contention between us. So, both for the record and the benefit of calm discussion of this influential figure, I would like to provide my hermeneutic of Lonergan and to pinpoint my trouble with him. To this end, I will repeat some descriptions of Lonergan from a recently published monograph, Being and Some Twentieth-Century Thomists (New York: Fordham University Press, 2003), and then address the criticisms of Wilkins. (shrink)

Leading Harvard philosophy professor William Ernest Hocking , author of 17 books and in his day second only to John Dewey in the breadth of his thinking, is now largely forgotten, and his once-influential writings are out of print. This volume, which combines a rich selection of Hocking's work with incisive essays by distinguished scholars, seeks to recover Hocking's valuable contributions to philosophical thought.

This article is the basis of an invited talk at KR-96 in 1996 November. It has been modified from the version that appeared in the preprints of that meeting. There is an html version, a.dvi version,.pdf version and a.ps version. Up to: Main McCarthy page Up to: Send comments to mccarthy @stanford.edu. I sometimes make changes suggested in them. - John McCarthy.

Donald M. MacKinnon has been one of the most important and influential of post-war British theologians and religious philosophers. Generally eclectic, frequently allusive, usually intellectually generous, persistently richly challenging and always astonishingly erudite, he had a significant impact on the development and subsequent theological work of the likes of Rowan Williams, Nicholas Lash, David Ford and John Milbank. A younger generation largely emerging from Cambridge, but with influence elsewhere, has more recently brought MacKinnon's normally occasionalist writing to a larger (...) audience worldwide where it is beginning to receive noteworthy attention. In this collection several of MacKinnon's most outstanding papers not yet published in book format is collected together with an Editorial Introduction by a former student of one of MacKinnon's own students. They range from his reflections on theology as educational, the nature of moral reasoning, considerations of ecclesial practice, dogmatics and hope. Here is another reminder of MacKinnon's intellectual brilliance. (shrink)

Art of seeing, John Rajchman argues in his essay, was in the center of Michel Foucault’s critical attention as well as practice. Foucault himself was a visual thinker and writer. More importantly, however, the ways in which historically changing vision determines not only what is seen, but what can be seen, are one of his major concerns. Rupture with self-evidences is then the first step one must take to make the invisible – yet not hidden – power visible. Th (...) e invisibility of power, seen as the invisible light that makes other things visible, is what makes it tolerable. Knowledge and the practice of knowing themselves are constructed by the technology of the visual, such as the diff erent types of spaces that bring about specific visibility. In Foucault’s histories, the prison or the clinic are such spaces that have visualized criminality, sexuality or madness in particular manner. However, problematization of these things needs to go beyond new ways of looking at them and has to question their entire field of vision. This implies that Foucauldian ethics is less concerned with what we do about things themselves, instead, it rather asks how we see them in the first place and how can they be seen differently. It thus requires not to look within us, on the contrary, we should look out, from outside of ourselves. (shrink)

Communicative Understandings of Women's Leadership Development: From Ceilings of Glass to Labyrinth Paths, edited by Elesha L. Ruminski and Annette M. Holba, weaves the disciplines of communication studies, leadership studies, and women's studies to offer theoretical and practical reflection about women's leadership development in academic, organizational, and political contexts. This work claims a space for women's leadership studies and acknowledges the paradigmatic shift from discussing women's leadership using the glass ceiling to what Eagly and Carli identify as the labyrinth of (...) leadership. (shrink)

John Frame gives us an accessible introduction to "triperspectival" study-where theological issues are fruitfully viewed from multiple perspectives without compromise to their unity and truth. Book jacket.

This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be (...) preserved, reproduced, and made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)