The first step in education's long road to respectability lay in the ability of its proponents to demonstrate that it was worthy of collaborating with traditional disciplines in the syllabus of higher learning. The universities where the infant discipline of education was promoted benefited from scholars who engaged in teaching and research with enthusiasm and preached the gospel of scientific education. These schools-Teachers College/Columbia University, the University of Chicago, and Stanford University-gained a reputation as oases of pedagogical knowledge. Soon, public (...) and private colleges alike introduced professional academic programs for the preparation of teachers. Foremost among the subjects for these programs was education philosophy, with its long history and the impeccable credentials of its ancient and modern expositors. Although the principal focus of this study is the history of educational philosophy in colleges and universities, it also recognizes educational philosophy's antecedents. Chapters cover ancient roots, Christian educational theory, educational theory and the modern world, philosophy and education in early America, development of philosophies of education, disciplinary maturity for educational philosophy, and prospects. There is a bibliography and an index. (shrink)

Why does a wine glass break when you drop it, whereas a steel goblet does not? The answer may seem obvious: glass, unlike steel, is fragile. This is an explanation in terms of a power or disposition: the glass breaks because it possesses a particular power, namely fragility. Seemingly simple, such intrinsic dispositions or powers have fascinated philosophers for centuries. A power's central task is explaining why a thing changes in the ways that it does, rather than (...) in other ways: powers should explain why an acorn turns into an oak tree, not a sunflower, or why fire burns wood, and wood can catch fire. -/- This volume examines the twists and turns of the fascinating history of a difficult philosophical concept, focusing on the metaphysical sense of "powers"--that is, the powers that are invoked in the explanation of natural changes and activities. Scholars probe the views of thinkers from antiquity to the present day: Anaxagoras, Plato, the Stoics, Abelard, Anselm, Henry of Ghent, Gottfried Wilhelm Leibniz, Margaret Cavendish, Mary Shepherd, Immanuel Kant, Georg Wilhelm Friedrich Hegel, and numerous others. In addition, the volume contains four short reflection essays that examine the concept of powers from the perspective of disciplines other than philosophy, namely history of music, West African religions, history of chemistry, and history of art. -/- The history of philosophy brims with controversies surrounding the concept of power, and these controversies have not diminished--particularly as potentialities or powers see a revival in contemporary analytic metaphysics. Hence, telling the history of philosophical theories of powers means exploring the trajectory of a concept whose importance to the past and present of philosophy can hardly be overstated. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Human Rights, China, and Cross-Cultural Inquiry:Philosophy, History, and Power PoliticsRandall PeerenboomStephen Angle's Human Rights and Chinese Thought: A Cross-Cultural Inquiry (Cambridge: Cambridge University Press, 2002) is a wonderful book that combines philosophically sophisticated discussions of controversial human-rights issues with a detailed intellectual history of the evolution of human-rights discourse in China over the last several hundred years. I will use Angle's book as a platform (...) for consideration of a number of issues regarding the role of philosophy, history, and power politics in relation to human rights in China and elsewhere.Angle focuses his discussion on two claims: first, that countries have different concepts of human rights, and second, that we ought not demand that countries comply with human-rights concepts different from their own.1 These two claims (or something similar) are central to China's official position on rights and to humanrights debates more generally, including the debate about values in Asia.2Angle's response, in short, is that there are distinctive concepts of human rights in China, and that "there have been both continuities and changes in the ways that rights have been conceptualized over the course of China's rich and distinctive rights discourse" (p. 250). However, the only way a community can unilaterally declare its values and practices immune from the scrutiny of others is through "parochialism," which, according to Angle, cuts off that community from making legitimate demands on others. Rather, he suggests, we "should seek an accommodation of differences with one another in the spirit of toleration, and on that basis engage one another on as many levels as possible" (pp. 250-251).One of the many great strengths of this book is that Angle grounds his responses in an interesting and insightful discussion of contemporary philosophers, assessing along the way the contributions and limits of MacIntrye, Rawls, Dworkin, Raz, Walzer, and especially Brandom, among others, to this cross-cultural inquiry of human rights. It might seem, given this list of luminaries, Angle's own training in Western analytic philosophy, and his position in the philosophy department of an American university, that Western philosophy is driving the debate and dictating the fundamental terms and parameters of the inquiry.3 This, of course, is precisely one of the complaints of non-Westerners such as Liu Huaqiu, who argue that they are being measured by Western standards, that rights are concepts grounded in historically contingent modern Western philosophical traditions, and that the rights movement is biased in favor of secular liberalism, which is at odds with and may preclude states based on religious worldviews and communitarian or collectivist [End Page 283] points of view that do not privilege autonomy, choice, and individual interests to the extent that liberals do.Angle's response is twofold. First, he argues, sensibly enough, that we cannot and need not set aside or escape our traditions and value systems. Cross-cultural inquiry must begin from somewhere. But we must remain open-minded and willing to continue the conversation, at least for a considerable while and in most cases indefinitely, even if in some cases we simultaneously must rely on coercion and repression.4 As discussed below, Angle endorses a limited moral pluralism that tolerates some differences while not providing an excuse for appeasing dictators or turning a blind eye to genocide and other atrocities.Second, Angle is not out simply to measure China by the standards of contemporary Western philosophers. Rather, he wants to show that China has its own distinctive discourse on rights, and that this discourse is multifaceted and constantly evolving. According to Angle, "Chinese rights discourse should be seen as an ongoing creative achievement, rather than a reaction to or misunderstanding of Western ideas and institutions" (p. 2).5 He shows this by providing a detailed intellectual history of Chinese rights discourse, another great strength of the book. His primary focus is on several prominent Neo-Confucians and pre-1949 debates, although he also considers some contemporary debates.6 Angle is clearly successful at demonstrating that Chinese thinkers have advanced a number of different views and that rights discourse over the last century and a half has been... (shrink)

German philosophy as it is today can best disprove the various theories of "Historical Reason." Philosophic thought seems to go its necessary way regardless of immediate historical and social situations.

In this book Marx is revealed as a powerful contributor to the debates that now dominate philosophy and political theory.

This paper re-examines the relationship between power, reason and history in Horkheimer and Adorno’s "Dialectic of Enlightenment." Contesting Habermas’ highly influential reading of the text, I argue that "Dialectic of Enlightenment," far from being a dead-end for critical theory, opens up important lines of thought in the philosophy of history that contemporary critical theorists would do well to recover. My focus is on the relationship that Horkheimer and Adorno trace between enlightenment rationality and the domination of (...) inner and outer nature. (shrink)

Roderick Nash’s conc1usion in Wilderness and the American Mind that St. Francis “stood alone in a posture of humility and respect before the natural world” is not supported by thorough analysis of monastic literature. Rather St. Francis stands at the end of a thousand-year monastic tradition. Investigation of the “histories” and sayings of the desert fathers produces frequent references to the environment, particularly to wildlife. In stories about lions, wolves, antelopes, and other animals, the monks sometimes exercise spiritual powers over (...) the animals, but frequently the relationship is reciprocal: the monks provide for the animals and the animals provide for the monks. This literature personifies wild animals and portrays them as possessing Christian virtues. The desert monk is portrayed as the “new Adam” living at peace with creation. Some of the literature is anti-urban, with the city treated as a place of sin, the desert a place of purification. The wildemess functions much as a monk’s cell, providing freedom from worldly concems and a solitary place for prayer and contemplation. The monks’ relationship to the desert is evidence of their spiritual progress. (shrink)

Critical Race Theory (CRT) has its origins in legal analysis but increasingly has been used by educational researchers to analyse the continued salience of institutional racism in educational settings. After providing a brief overview of the history of CRT and the educational issues addressed by critical race theorists, I review two books that explicitly engage critical race theory (CRT). Delgado and Stefancic’s (2001) primer on the CRT literature provides an important backdrop for situating Guinier and Torres’ (2002) ambitious argument (...) for building grassroots social movements around the concept of political race. (shrink)

Study of a fascinating medieval Jewish philosopher, focusing on his twin conceptions of history. The philosopher and biblical commentator Joseph Ibn Kaspi (1280–1345) was a provocative Jewish thinker of the medieval era whose works have generally been overlooked by modern scholars. Power and Progress is the first book in English to focus on a central aspect of his work: Ibn Kaspi’s philosophy of history. Alexander Green argues that Ibn Kaspi understood history as guided by two (...) distinct but interdependent forces: power and progress, both of which he saw manifest in the biblical narrative. Ibn Kaspi discerned that the use of power to shape history is predominantly seen in the political competition between kingdoms. Yet he also believed that there is historical progress in the continuous development and dissemination of knowledge over time. This he derived from the biblical vision of the divine chariot and its varied descriptions across different biblical texts, each revealing more details of a complex, multifaceted picture. Although these two concepts of what drives history are separate, they are also reliant upon one another. National survival is dependent on the progress of knowledge of the order of nature, and the progress of knowledge is reliant on national success. In this way, Green reveals Ibn Kaspi to be more than a mere commentator on texts, but a highly innovative thinker whose insights into the subtleties of the Bible produced a view of history that is both groundbreaking and original. “Controversial in his day, and often denounced, Ibn Kaspi has fallen off the radar of contemporary scholarship. I know of one book in Hebrew, one old study from a generation ago in English (and a new book about which I learned from this book, but have not yet seen), and occasional passing comments in standard histories. There is thus plenty of room for this book and it will, I judge, stimulate further studies on Ibn Kaspi by others.” — Menachem Kellner, Shalem College. (shrink)

The Stoics claim that only a body can be a substance (οὐσία). They also claim that the cosmos taken as a whole is one continuous body, finite in extent, comprising within itself all the bodies that there are. Given these claims, one might expect that when confronted with the question of what lies outside the cosmos, the Stoics would take the Aristotelian line: namely, that there is nothing whatsoever outside the cosmos. But this is not what the Stoics say. They (...) say, rather, that outside the cosmos lies an infinite expanse of void, conceived of as a three-dimensional extension empty of body.1Of course, the Stoics do not consider this void outside the cosmos to be a substance, since it is not a body. They class it .. (shrink)

Throughout the history ofthe U.S. national park system, park advocates and managers have changed both acquisition priorities and internal management policies. The park movement began with the establishment of large, spectacular natural areas, primarily in the West. As the movement developed there was more emphasis on the biological, on recreation, and on parks near population centers. GraduaIly, scenic wonders and uniqueness have become less necessary to designation and the types of sites eligible have diversified. Early managers treated the parks (...) as relatively unchanging, threatenedby little other than human vandalism. Initially managers removed “bad” animals, such as wolves, and suppressed disturbances, such as fire. Modem management values processes as weIl as objects and recognizes change and disturbance as integral to park maintanence. A conversion to an ecosystem mode of management does not answer all questions concerning values, however, and may present some disadvantages, such as a tendency to treat nature as aseries of functions and energy equations, thus weakening aesthetic values. (shrink)

In this paper, we argue that Plotinus denies deliberative forethought about the physical cosmos to the demiurge on the basis of certain basic and widely shared Platonic and Aristotelian assumptions about the character of divine thought. We then discuss how Plotinus can nonetheless maintain that the cosmos is «providentially» ordered. -/- [Note: This paper is a French translation (prepared by Mathilde Brémond) of a paper that appears in A. Marmodoro and B. Prince (eds.), Causation and Creation in Late Antiquity (Cambridge, (...) 2015).]. (shrink)

This essay traces the influence of the nineteenth century Swiss historical school led by the historian Jacob Burckhardt upon the thought of the theologian Karl Barth. Barth utilizes the unseasonable thoughts of Burckhardt and Nietzsche to critique the optimistic philosophy of history based in Berlin. Burckhardt’s suspicion of power is especially important for Barth as they both disagree with Nietzsche’s fascination with power and Hegel’s optimistic historical reason. However, Barth’s mature ideas about history are almost (...) exclusively focused on God’s revelation in Christ, distancing himself from Burckhardt’s overtly pessimistic reading of history. The paper closes asking if Barth ever successfully navigates away from Hegelian historical reason. (shrink)

History and philosophy complement and overlap each other in subject matter, but the two disciplines exhibit conflict over methodology. Since Hempel's challenge to historians that they should adopt the covering law model of explanation, the methodological conflict has revolved around the respective roles of the general and the particular in each discipline. In recent years, the revival of narrativism in history, coupled with the trend in philosophy of science to rely upon case studies, joins the methodological (...) conflict anew. So long as contemporary philosophy of science relies upon history's methodology to construct its case studies, it subjects itself to a paradoxical situation: the better the history, the worse the philosophy. An example of the methodological conflict is presented in the case of Antoine Lavoisier. This example also serves our ultimateconclusion, which is that distinctively philosophical methods of case-study design promise enhanced prescriptive powers for philosophy of science. (shrink)

What makes political power legitimate? Without legitimation, subjects will not accept power, and, since religion permeated medieval society, religion became foundational to philosophical legitimations of political power. In 2013, the XIX Annual Colloquium of the International Society for the Study of Medieval Philosophy took place in Alcalá de Henares, one of the medieval centers of political debate within and between Jewish, Christian and Muslim communities. The members of these communities all shared the common belief that God (...) constitutes the remote or proximate cause of legitimation. Yet, beyond this common belief, they differed significantly in their points of departure and how their arguments evolved. For instance, the debate among Western Christians in the conflict between secular power and Papal authority sowed the seeds for a secular basis of legitimacy. The volume reflects the results of the colloquium. Many contributions focus on key Christian thinkers such as Marsilius of Padua, Thomas Aquinas, John Quidort of Paris, Giles of Rome, Dante, and William of Ockham; other studies focus on major authors from the Jewish and Muslim traditions, such as Maimonides and Alfarabi. Finally, several papers focus on lesser-known but no less important figures for the history of political thought: Manegold of Lautenbach, Ptolemy of Lucca, Guido Terrena, John of Viterbo, Pierre de Ceffons, John Wyclif and Pierre de Plaoul. The contributions rely on original texts, giving the readers a fresh insight into these issues. (shrink)

Michel Foucault's The Archaeology of Knowledge was published in March 1969; Discipline and Punish in February 1975. Although only six years apart, the difference in tone is stark: the former is a methodological treatise, the latter a call to arms. What accounts for the radical shift in Foucault's approach? Foucault's time in Tunisia had been a political awakening for him, and he returned to a France much changed by the turmoil of 1968. He taught at the experimental University of Vincennes (...) and then moved to a prestigious position at the Collège de France. He quickly became involved in activist work concerning prisons and health issues such as abortion rights, and in his seminars he built research teams to conduct collaborative work, often around issues related to his lectures and activism. Foucault: The Birth of Power makes use of a range of archival material, including newly available documents at the Bibliothèque nationale de France, to provide a detailed intellectual history of Foucault as writer, researcher, lecturer and activist. Through a careful reconstruction of Foucault's work and preoccupations, Elden shows that, while Discipline and Punish may be the major published output of this period, it rests on a much wider range of concerns and projects. (shrink)

The Critique of Pure Reason—Kant’s First Critique—is one of the most studied texts in intellectual history, but as Alfredo Ferrarin points out in this radically original book, most of that study has focused only on very select parts. Likewise, Kant’s oeuvre as a whole has been compartmentalized, the three Critiques held in rigid isolation from one another. Working against the standard reading of Kant that such compartmentalization has produced, The Powers of Pure Reason explores forgotten parts of the First (...) Critique in order to find an exciting, new, and ultimately central set of concerns by which to read all of Kant’s works. Ferrarin blows the dust off of two egregiously overlooked sections of the First Critique—the Transcendental Dialectic and the Doctrine of Method. There he discovers what he argues is the Critique’s greatest achievement: a conception of the unity of reason and an exploration of the powers it has to reach beyond itself and legislate over the world. With this in mind, Ferrarin dismantles the common vision of Kant as a philosopher writing separately on epistemology, ethics, and aesthetics and natural teleology, showing that the three Critiques are united by this underlying theme: the autonomy and teleology of reason, its power and ends. The result is a refreshing new view of Kant, and of reason itself. (shrink)

G. W. F. Hegel (1770–1831), the influential German philosopher, believed that human history was advancing spiritually and morally according to God’s purpose. At the beginning of this masterwork, Hegel writes: “What the history of Philosophy shows us is a succession of noble minds, a gallery of heroes of thought, who, by the power of Reason, have penetrated into the being of things, of nature and of spirit, into the Being of God, and have won for us (...) by their labours the highest treasure, the treasure of reasoned knowledge.” In his introduction to this Bison Book edition, Frederick C. Beiser notes the complex and controversial history of Hegel’s text. He makes a case that this English-language translation by E. S. Haldane and Frances H. Simson is still the most reliable one. (shrink)

Analytic philosophy is the dominant form of philosophy in the English-speaking world. What explains its continued success? Christoph Schuringa argues that its enduring power can only be understood by examining its social history.

Does Marxism reflect uncritically the conceptual system it fights against, rather than a truly comprehensive approach to human history? Drawing on innovative work in anthropology, history and philosophy, Professor Donham confronts this problem in analyzing a radically different social order: the former Maale kingdom of southern Ethiopia. Unlike capitalism, where inequality is organized by contracts between 'free' individuals, powerful men in Maale were conceived as 'begetting' others through control of biological fertility and material fortune. The author scrutinizes (...) this unusual system of domination in order to sharpen issues in social and cultural theory. He concludes that the interpretation of symbols and analysis of historical contingency should be crucial steps in any Marxist investigation. This unusual combination of social theory and ethnography will appeal to anthropologists, sociologists and political scientists. (shrink)

This book takes readers on a fascinating journey to the very heart of Tantra: its key teachings, foundational lineages, and transformative practices. Since the West's discovery of Tantra 100 years ago, there has been considerable fascination, speculation, and more than a little misinformation about this spiritual movement. Now, for the first time in the English language, Tantra Illuminated presents an accessible introduction to this sacred tradition that began 1,500 years ago, in the far north of India. The book uses translations (...) from primary Sanskrit sources, offers a profound look at spiritual practice, and reveals Tantra's rich history and powerful teachings. (shrink)

This book explores the emergence of the modern higher education sector in the independent Irish state. The author traces its origins from the traditional universities, technical schools and teacher training colleges at the start of the twentieth century, cataloguing its development into the complex, multi-layered and diverse system of the early twenty-first century. Focusing on the socio-political and cultural contexts which shaped the evolution of higher education, the author analyses the interplay between the state, academic institutions and other key institutional (...) actors - notably churches, cultural organizations, employers, trade unions and supranational bodies. This study explores policy, structural and institutional change in Irish higher education, suggesting that the emergence of the modern higher education system in Ireland was influenced by ideologies and trends which owed much to a wider European and international context. The book considers how the exercise of power at local, national and international level impinged on the mission, purpose and values of higher education and on the creation and expansion of a distinctive higher education system. The author also explores a transformation in public and political understandings of the role of higher education, charting the gradual evolution from traditionalist conceptions of the academy as a repository for cultural and religious value formation, to the re-positioning of higher education as a vital factor in the knowledge based economy. This comprehensive volume will appeal to students and scholars of the Irish education system, educators and practitioners in the field, and those interested in higher education in Ireland more generally. (shrink)

The idea of philosophy as a 'way of life' is not a new one. From the first recorded philosophy by Plato, there has been a tradition of thinking about philosophy as pointing us towards the good life, happiness and an ethical existence. But where does this notion that philosophy has anything to offer in terms of guiding us in how to live and live well come from? In this first ever introduction to philosophy as a (...) way of life, Matthew Sharpe and Michael Ure take us us through the history of the idea from Plato and the Buddha to Foucault, Hadot and Zizek. They examine the kinds of practical exercises each thinker recommended and practiced to transform their philosophy into manners of living and acting. Philosophy as a Way of Life also examines the recent resurgence of thinking about philosophy as a practical, lived reality and why this ancient tradition still has so much relevance and power in the contemporary world. (shrink)

In A History of Philosophy in the Twentieth Century , Christian Delacampagne reviews the discipline's divergent and dramatic course and shows that its greatest figures, even the most unworldly among them, were deeply affected by events of their time. From Ludwig Wittgenstein, whose famous Tractatus was actually composed in the trenches during World War I, to Edmund Husserl and Martin Heidegger -- one who found himself barred from public life with Hitler's coming to power, the other a (...) member of the Nazi party who later refused to repudiate German war crimes. From Bertrand Russell, whose lifelong pacifism led him to turn from logic and mathematics to social and moral questions, and Jean-Paul Sartre, who made philosophy an occasion for direct and personal political engagement, to Rudolf Carnap, a committed socialist, and Karl Popper, a resolute opponent of Communism. From the Vienna Circle and the Frankfurt School to the contemporary work of philosophers as variously minded as Jacques Derrida, Jürgen Habermas, and Hilary Putnam. The thinking of these philosophers, and scores of others, cannot be understood without being placed in the context of the times in which they lived. (shrink)

Two modern achievements, the modern figure of the intellectual and the modern institution of the university, have been undergoing a radical crisis of identity. The decline of the philosophical project of modernity is turning out to be a painful process for modern culture: once again it has to reformulate the aims of its social institutions (the university) and the tasks of its cultural heroes (the intellectual). The traditional modern figure of the intellectual seems untenable in our increasingly postmodern cultural surrounding. (...) The modern institution of the university may face a similar fate in our increasingly globalized surrounding: either it is going to accept the rules of bureaucratic consumer-oriented corporations, or it will have to try once again to find a new regulative idea. Thus, the history of the university and the history of the intellectual in the 20<SUP>th century being parallel, the present volume consists of essays in the philosophy of culture (devoted to the intellectual) and in the philosophy of education (devoted to the modern university) and attempts to link the two modern themes together. (shrink)

In inter-war France, history of philosophy was a very important academic discipline, but nevertheless its practitioners thought it necessary to defend its identity, which was threatened by its vicinity to many other disciplines, and especially by the emergent social sciences and history of science. I shall focus on two particular issues that divided traditional historians of philosophy from historians of science, ethnologists and sociologists, and that became crucial in the definition of the identity of their disciplines: (...) the conception of history and the interpretation of texts. By analysing representative discussions and positions, I shall show that traditional historians of philosophy needed to reassert their own approach to history, which, borrowing the term from Bergson, I define as ‘snapshot’. This approach is focused on a particular idea or text rather than a narrative. I shall also show that history of philosophy, in its traditional form, would have been undermined both intellectually and institutionally by the opposite ‘narrative’ approach of history of science and of the social sciences. Social scientists openly attacked history of philosophy’s methods and, in the eyes of traditional philosophers, its existence as an academic discipline. The same opposition is to be found in evaluation of past texts, which for traditional historians of philosophy were to be read as timeless documents, while for historians of science, ethnologists and sociologists were to be considered as documents exhibiting a particular mentality. However, between these alternatives there were intermediate positions. I shall in particular consider that of Léon Brunschvicg: he embraced a narrative approach and considered texts as documents of different ways of thinking, but at the same time carried on employing philosophical methods and defending the institutional position of philosophy. I shall argue that this was possible partly because of the considerable amount of power he enjoyed at the Sorbonne. (shrink)

"The world is a finite body, and therefore has finite power." John Philoponus is remembered for using this Aristotelian premise to break ranks with Aristotle and argue that the world is not everlasting. This investigation reconsiders Philoponus’s arguments from finite power, and then explores the aftermath of this line of thinking in the works of three lesser-known Arabic intellectuals active in the generation before Avicenna (d. 1037): Abū l-Ḫayr Ibn Suwār (d. after 1017), Abū al-Ḥasan al-ʿĀmirī (d. 992), (...) and Abū Sahl al-Masīḥī (d. after 1025). Each engaged with this dictum in unique and novel ways, and in so doing anticipated a number of central features of Avicenna’s writings. The history of this argument is of crucial importance for understanding the evolution of natural philosophy and metaphysics in this formative period, away from tedious and simplistic arguments about creation and towards a more robust modal ontology based on intrinsic and extrinsic necessity. (shrink)

The transcripts of the three Kyoto School roundtable discussions of the theme of 'The standpoint of world history and Japan' may now be judged to form the key source text of responsible Pacific War revisionism. Published in the pages of Chuo Koron, the influential magazine of enlightened elite Japanese opinion during the twelve months after Pearl Harbor, these subversive discussions involved four of the finest minds of the second generation of the Kyoto School of philosophy. Tainted by controversy (...) and shrouded in conspiratorial mystery, these transcripts were never republished in Japan after the war, and they have never been translated into English except in selective and often highly biased form. David Williams has now produced the first objective, balanced and close interpretative reading of these three discussions in their entirety since 1943. This version of the wartime Kyoto School transcripts is neither a translation nor a paraphrase but a fuller rendering in reader-friendly English that is convincingly faithful to the spirit of the original texts. The result is a masterpiece of interpretation and inter-cultural understanding between the Confucian East and the liberal West. Seventy years after Tojo came to power, these documents of the Japanese resistance to his wartime government and policies exercise a unique claim on students of Japanese history and thought today because of their unrivalled revelatory potential within the vast literature on the Pacific War. The Philosophy of Japanese Wartime Resistance may therefore stand as the most trenchant analysis of the political, philosophic and legal foundations of the place of the Pacific War in modern Japanese history yet to appear in any language. (shrink)

This book explores different accounts of powers and abilities in early modern philosophy. It analyzes powers and abilities as a package, hopefully enabling us to better understand them both and to see similarities as well as dissimilarities. While some prominent early modern accounts of power have been studied in detail, this volume covers lesser-known thinkers and several early modern women philosophers. The volume also investigates early modern accounts of powers and abilities in a more systematic fashion than has (...) been previously done. By broadening its scope in these ways, the volume uncovers trends and tendencies in early modern thinking about powers and abilities that are easy to miss. The chapters explore how twenty-two early modern thinkers approached the following questions: What kind of entities are powers and abilities? Are they reducible to something categorical or not? What is the relation between powers and abilities? Is there a fundamental metaphysical difference between them or not? How do we know what powers objects have and what abilities agents have? Are human abilities in any way special? How do they relate to the abilities non-human animals have? And how do they relate to the powers of inanimate objects? Powers and Abilities in Early Modern Philosophy will appeal to scholars and advanced students working in the history of early modern philosophy, in metaphysics, and in the history of science. (shrink)

Mainstream nursing history often positions itself in opposition to philosophy and many nursing historians are reticent of theorizing. In the quest to illuminate the lives of nurses and women current historical approaches are driven by reformist aspirations but are based on the conception that nursing or caring is basically good and the timelessness of universal values. This has the effect of essentialising political categories of identity such as class, race and gender. This kind of history is about (...) affirmation rather than friction and about the conservation of memory and musealization. In contrast, we will focus on how we imagine nursing history could be used as a philosophical, critical perspective to challenge the ongoing transformations of our societies. Existing reality must be confronted with strangeness and the historically different can assume the function of this counterpart, meaning present and past must continuously be set in relation to each other. Thus, critical history is always the history of the present but not merely the pre‐history of the present – critique must rather present different realities and different certainties. In this paper, we use this approach to discuss the implementation of the nursing process (NP) in Germany. The nursing process appears to be a technology that helped to set up an infrastructure ‐ or assemblage ‐ to transform nursing interventions into a commodity exchangable between consumers and nurses in a free market. In our theoretical perspective, we argue that NP was a step in the realization of the German ordoliberal program, a specific variety of neoliberalism. In order to implement market‐orientation in the healthcare system it was necessary to transform hospitals into calculable spaces and to make all performances in the hospital calculable. This radically transformed not just the systems, but the ways in which nurses and patients conveived of themselves. (shrink)

This reconsideration of Hume’s classic essay “Of Miracles” via the lens of American pragmatist ways of thinking about history and power shifts our attention from Hume’s epistemic concerns about the legitimacy of witnesses and testimony to his distaste for sacred history, his critical stance regarding the social force of revelation, and his disdain for religious authority. To view Hume’s essay both as an articulation of a critical philosophy of history and as an exercise in moral (...) dynamism (social power or, authority, is a result of epistemic transactions), is to intervene in both Hume studies and Contemporary Pragmatism. (shrink)

Rethinking the philosophical grounds of police power, Melayna Lamb argues that traditional ideas of sovereignty and the law need to be radically re-evaluated. In placing police at the centre of analysis this book demonstrates the manner in which police power exists in a complex and overlapping relationship with sovereignty and law in a form which is not reducible to implementation. In doing this it argues for the centrality of order in any consideration of police and challenging a common (...) narrative whereby a dynamic, interventionist sovereign power that follows from a belief of order as 'artificial' is replaced by a liberal, limited non-interventionist sovereign power that proceeds from a 'natural' order. Moving through thinkers such as Hobbes, Hegel and Adam Smith the book argues that police power is in fact 'an-archic' in form, in a manner that makes it impossible to hold accountable through the law. Lamb adopts an interdisciplinary approach that turns to philosophy to make sense of global events that see police power at their centre. This includes the history of police brutality in the US, the structural injustices made more apparent by COVID-19 and the growing calls to abolish the police. (shrink)

The history of philosophy has to understand the problems to which past theories are intended as answers,rather than taking the latter as sets of doctrines, which may be correct or mistaken. Examples from theRenaissance are Nicholas of Cusa, Marsilio Ficino, Bernardino Telesio, Girolamo Cardano, and BenedictusPererius: they show that Renaissance thinkers sought for principles of nature in terms of active powers.Whoever denies the validity of such ideas has the burden of proof that alternative theories solve the sameproblems.

Nietzsche described himself as the first psychologist of the West. His interpreters, however, have seldom regarded his works as contributions to psychology. This book gives the psychological perspective a central role and uses it as a guide through Nietzsche's aphoristic maze toward the centre of his thought, method, aims and ramifications. Psychology thus serves as the path to his philosophy and leads to a reconstruction of his substantive theses, including the morality of positive power. By exploring Nietzsche's depth (...) psychology in detail, the book clarifies his basic purpose: to entice readers into uncovering and reactivating their own sources of creative power. (shrink)

This chapter contains sections titled: What Role for Philosophy? Wittgenstein and Davidson Wittgenstein and Davidson Contrasted McDowell The Idea of Bildung Understanding the Bildungsprozess The Conceptual and the Practical Conclusion.

In discussions of the power of causal explanations, one often finds a commitment to two premises. The first is that, all else being equal, a causal explanation is powerful to the extent that it cites the full causal history of why the effect occurred. The second is that, all else being equal, causal explanations are powerful to the extent that the occurrence of a cause allows us to predict the occurrence of its effect. This article proves a representation (...) theorem showing that there is a unique family of functions measuring a causal explanation’s power that satisfies these two premises. (shrink)

Philosophy claims that its goal is to search for truth. The history of philosophy, however, demonstrates that this search for truth has not been free from the power dynamics of respective eras. In this article, I claim that the formation of modern East Asian philosophy is one occasion in which the power structure of the time was visibly reflected. The East–West power imbalance at the beginning of the modern period was both implicitly and (...) explicitly imbedded in the formation of modern Buddhist philosophy in East Asia. To demonstrate this point, I will examine the life and thought of two East Asian Buddhist thinkers, Paek Sŏnguk 白性郁 and Inoue Enryō 井上円了, as paradigmatic examples of... (shrink)