Taming the power of Wall Street was a principal campaign theme for Franklin Delano Roosevelt in the 1932 election. Roosevelt's election bore fruit in the Securities Act of 1933, which regulated the public offering of securities, the Securities Exchange Act of 1934, which regulated stock markets and the securities traded in those markets, and the Public Utility Holding Company Act of 1935 (PUHCA), which legislated a wholesale reorganization of the utility industry. The reform effort was spearheaded by the newly created (...) Securities and Exchange Commission, part of the new wave of experts brought to Washington to rein in business. PUHCA also marked the federal government's first significant incursion into corporate governance, with a corresponding reduction in the traditional role of investment bankers. The SEC's ascendance over the investment bankers was reinforced during FDR's second term by the Chandler Act of 1938, which provided the agency with a broad role in the bankruptcy reorganization of troubled companies.Enacting those statutes was only the beginning, as the scope and effectiveness of the SEC's regulatory efforts depended critically on navigating these new statutes past an initially hostile Supreme Court. After substantial delay in the lower courts, the securities statutes eventually got a friendly hearing in the Supreme Court, where a number of Justices came to the Court after serving as the "Founding Fathers" of the federal securities laws. Roosevelt's Supreme Court nominees were involved in drafting the new legislation, securing its passage in Congress and implementing a litigation strategy that successfully stalled final determination of the constitutionality of the securities laws until New Deal appointed justices were in place. Felix Frankfurter played an important role in shaping the Securities Act and PUHCA, and was a key advisor on litigation strategy to the Roosevelt administration. Hugo Black led the legislative battle to enact PUHCA against the utility companies. Stanley Reed and Robert Jackson were key courtroom advocates arguing PUHCA's constitutionality. William O. Douglas headed the study of Protective Committees that led to the Chandler Act and was Chairman of the SEC. In this article, we explore the role of the New Deal justices in enacting the securities laws, litigating the challenges brought against them and then interpreting these laws in securities cases before the Supreme Court. We show the important role that these New Deal justices played in ensuring a broad scope for the federal securities laws through generous interpretation. Once constitutional questions had faded, securities cases proved to be a critical testing ground for newly emerging theories of administrative law. We demonstrate the split over the importance of judicial review versus deference to the rule of experts that emerged among these Roosevelt appointees. Finally, we explore the relative lack of influence of Douglas and Frankfurter in these cases, despite their familiarity and experience with the securities laws. (shrink)

Books reviewed:John Barton, Joel and Obadiah: A Commentary John P. Meier, A Marginal Jew, Volume III: Companions and CompetitorsWilliam E. Arnal, Jesus and the Village Scribes: Galilean Conflicts and the Setting of QRichard A. Horsley, Hearing the Whole Story: The Politics of Plot in Mark's GospelMaurice Casey, Aramaic Sources of Mark's GospelPhilip Jenkins, Hidden Gospels: How the Search for Jesus Lost its WayChristopher M. Tuckett, Christology and the New Testament: Jesus and His Earliest FollowersMarkus Bockmuehl, The Cambridge Companion to JesusShelly (...) Matthews, First Converts: Rich Pagan Women and the Rhetoric of Mission in Early Judaism and ChristianityStephen J. Davis, The Cult of Saint Thecla: A Tradition of Women's Piety in Late AntiquityJ. Nimmo Smith, A Christian's Guide to Greek Culture. The Pseudo‐Nonnus Commentaries on Sermons 4, 5, 39 and 43 by Gregory of Nazianzus: Introduction, Translation and Notes.David Thomas, Early Moslem Polemic Against Christianity: Abu Isa al‐Warraq's ‘Against the Incarnation’Thomas O'Loughlin, Celtic Theology: Humanity, World and God in Early Irish WritingsCaroline M. Baron and Jenny Stratford, The Church and Learning in Later Medieval Society: Essays in Honour of R. B. Dobson Owen Chadwick, The Early Reformation on the Continent Benson Bobrick, The Making of the English BiblePeter Marhall and Alec Ryrie, The Beginnings of English ProtestantismRobert Tittler, The Reformation and the Towns in England. Politics and Political Culture, c. 1540–1640Peter Marshall, Beliefs and the Dead in Reformation EnglandNicholas Tyacke, Aspects of English Protestantism, c.1530–1700John Coffey, Persecution and Toleration in Protestant England, 1558–1689William Gibson, The Church of England 1688–1832: Unity and AccordWarwick Gould and Marjorie Reeves, Joachim of Fiore and the Myth of the Eternal Evangel in the Nineteenth and Twentieth CenturiesJames M. Byrne, God: Thoughts in an Age of Uncertainty Michael Palmer, The Question of God: An Introduction and SourcebookMichel René Barnes, The Power of God: ΔYNAMIΣ in Gregory of Nyssa's Trinitarian TheologyThomas Aquinas, Disputed Questions on VirtueStanley M. Hauerwas, Wilderness Wanderings: Probing Twentieth‐Century Theology and PhilosophyDavid Toole, Waiting for Godot in Sarajevo: Theological Reflections on Nihilism, Tragedy, and ApocalypseJohn Sullivan, Catholic Education: Distinctive and InclusiveGeorge Dennis O'Brien, The Idea of a Catholic UniversityGunnar Skirbekk and Nils Gilje, A History of Western ThoughtEllen Wagner, Essays on Plato's PsychologyAnthony Kenny, Aquinas on BeingJame Daly, Deals and Ideals: Two Concepts of EnlightenmentManfred Kuehn, Kant: A BiographyP. Travis Kroeker and Bruce K. Ward, Remembering the End: Dostoevsky as Prophet to ModernityStephen Mulhall, Inheritance and Originality: Wittgenstein, Heidegger, KierkegaardDavid Braybrooke, Natural Law ModernizedMaría Pía Lara, Rethinking EvilW. W. Meisner, Freud and PsychoanalysisJennifer Jackson, Truth, Trust and MedicineJeremy Sugarman and Daniel P. Sulmasy, Methods in Medical EthicsH. Tristram Engelhardt, Jr. and Mark J. Cherry, Allocating Scarce Medical Resources: Roman Catholic PerspectivesMaura A. Ryan, The Ethics and Economics of Assisted Reproduction: The Cost of LongingMichael Walsh, Dictionary of Christian Biography. (shrink)

Where Men Hide is a spirited tour of the dark and often dirty places men go to find comfort, camaraderie, relaxation, and escape. Ken Ross's striking photographs and James B. Twitchell's lively analysis trace the evolution of these virtual caves, and question why they are rapidly disappearing. They find that for centuries men have met with each other in underground lairs and clubhouses to conduct business or to bond and indulge in shady entertainments. In these secret dens, certain rules are (...) abandoned while others are obeyed. Twitchell connects the places men hide with figures like Hemingway and Huck Finn, Frederick Jackson Turner's theory of the American frontier, and the mythological interpretations of Joseph Campbell and Robert Bly. Documenting both traditional and contemporary male haunts, Twitchell and Ross examine the provenance, purpose, and appeal of this little-discussed and controversial phenomenon. (shrink)

In virtually all the developed countries of the Western world, people are living longer and reproducing less. At the same time, costs for the care of the elderly and infirm continue to rise dramatically. Given these facts, it should come as no surprise that we are experi encing an ever-increasing concern with questions relating to the proper care and treatment of the aged. What responsibilities do soci eties have to their aging citizens? What duties, if any, do grown chil dren (...) owe their parents? What markers should we use to determine one's status as "elderly"? Does treatment of pain in aged patients present special medical and/or moral problems? How can the com peting claims of autonomy and optimal medical care be reconciled for elderly persons who require assisted living? When, if ever, should severely demented patients be included in nontherapeutic clinical tri als? These questions, and others of similar interest to those con cerned with the proper treatment of the aged, are discussed in depth in the articles included in this text. The essays in this volume of Biomedical Ethics Reviews fall loosely into two broad categories. The first four articles-those con tributed by Sheila M. Neysmith, Allyson Robichaud, Jennifer Jackson, and Susan McCarthy-raise general questions concerning the propri ety of Western society'S current mechanisms for dealing with and treat ing elderly citizens. The remaining four articles-those by Simon Woods and Max Elstein, Marshall B. (shrink)

In Overdoing Democracy, Robert B. Talisse turns the popular adage "the cure for democracy's ills is more democracy" on its head. Indeed, he argues, the widely recognized, crisis-level polarization within contemporary democracy stems from the tendency among citizens to overdo democracy. When we make everything--even where we shop, the teams we cheer for, and the coffee we drink--about our politics, we weaken our bonds to one another, and work against the fundamental goals of democracy. Talisse advocates civic friendship built (...) around shared endeavors that we must undertake with fellow citizens who do not necessarily share our political affinities as the best way we can obtain a healthier, more sustainable democracy. (shrink)

Democracy is not only a form of government. It is also the moral aspiration for a society of self-governing political equals who disagree about politics. Citizens are called on to be active democratic participants, but they must also acknowledge one another's political equality. Democracy thus involves an ethic of civility among opposed citizens. Upholding this ethic is more difficult than it may look. When the political stakes are high, the opposition seems to us tobe advocating injustice. Sustaining Democracy poses the (...) question: why should we uphold democratic relations with those whose politics we despise? (shrink)

Among moral attributes true virtue alone is sublime. … [I]t is only by means of this idea [of virtue] that any judgment as to moral worth or its opposite is possible. … Everything good that is not based on a morally good disposition … is nothing but pretence and glittering misery. 1.

" In Democratic Hope, Robert B. Westbrook examines the varieties of classical pragmatist thought in the work of John Dewey, William James, and Charles Peirce, ...

Friedrich Nietzsche is one of the most elusive thinkers in the philosophical tradition. His highly unusual style and insistence on what remains hidden or unsaid in his writing make pinning him to a particular position tricky. Nonetheless, certain readings of his work have become standard and influential. In this major new interpretation of Nietzsche’s work, Robert B. Pippin challenges various traditional views of Nietzsche, taking him at his word when he says that his writing can best be understood as (...) a kind of psychology. Pippin traces this idea of Nietzsche as a psychologist to his admiration for the French moralists: La Rochefoucauld, Pascal, Stendhal, and especially Montaigne. In distinction from philosophers, Pippin shows, these writers avoided grand metaphysical theories in favor of reflections on life as lived and experienced. Aligning himself with this project, Nietzsche sought to make psychology “the queen of the sciences” and the “path to the fundamental problems.” Pippin contends that Nietzsche’s singular prose was an essential part of this goal, and so he organizes the book around four of Nietzsche’s most important images and metaphors: that truth could be a woman, that a science could be gay, that God could have died, and that an agent is as much one with his act as lightning is with its flash. Expanded from a series of lectures Pippin delivered at the Collège de France, _Nietzsche, Psychology, and First Philosophy_ offers a brilliant, novel, and accessible reading of this seminal thinker. (shrink)

The following is a chapter of a book and I should say something at the outset about the content of the book. The topic is Hegel’s “social theory of agency,” and that topic, given how the problem of agency is usually understood, raises the immediate question of why anyone would think that “sociality” would have anything at all to do with the “problem of agency.” That problem is understood in a number of ways; most generally – what distinguishes naturally occurring (...) events from actions (if anything)? (Sometimes the question is: what, if anything, distinguishes responsible human doings from what animals do?) The most prominent approach has it that actions are things done intentionally by individuals, purposely, for a purpose. This is sometimes said to mean: acting from or on or because of an intention, although as we shall see this nominalization can be quite misleading. Or, of the many possible descriptions of some occurrence, it is an action is there is a true description which is intentional. This is often taken to mean simply that if you ask a person why he is doing something he can express this intention to explain himself, most often in the form of a reason. He does not (except in extraordinary circumstances) describe why he is acting in the way he might describe what caused his.. (shrink)

In this conversation, American philosopher Robert Brandom talks about the historical background of his inferentialism, reconstructing the influence of his teachers Wilfrid Sellars and Richard Rorty.

ABSTRACTThis essay covers two criticisms of Brennan’s Against Democracy. The first charges that the public political ignorance findings upon which Brennan relies are not epistemically nuanced to th...

On the surface, The Philosophical Hitchcock: Vertigo and the Anxieties of Unknowingness, is a close reading of Alfred Hitchcock’s 1958 masterpiece Vertigo. This, however, is a book by Robert B. Pippin, one of our most penetrating and creative philosophers, and so it is also much more. Even as he provides detailed readings of each scene in the film, and its story of obsession and fantasy, Pippin reflects more broadly on the modern world depicted in Hitchcock’s films. Hitchcock’s characters, Pippin (...) shows us, repeatedly face problems and dangers rooted in our general failure to understand others—or even ourselves—very well, or to make effective use of what little we do understand. Vertigo, with its impersonations, deceptions, and fantasies, embodies a general, common struggle for mutual understanding in the late modern social world of ever more complex dependencies. By treating this problem through a filmed fictional narrative, rather than discursively, Pippin argues, Hitchcock is able to help us see the systematic and deep mutual misunderstanding and self-deceit that we are subject to when we try to establish the knowledge necessary for love, trust, and commitment, and what it might be to live in such a state of unknowingness. A bold, brilliant exploration of one of the most admired works of cinema, The Philosophical Hitchcock will lead philosophers and cinephiles alike to a new appreciation of Vertigo and its meanings. (shrink)

In this essay I argue that Kant remained committed to the necessity and fundamental importance of education throughout his career. Like Johann Bernhard Basedow (1724–90), Kant holds that a ‘total transformation’ of schools is necessary, and he holds this view not only in the 1770s but in his later years as well. In building my case I try to refute two recent opposing interpretations – Reinhard Brandt’s position that Kant’s early ‘education enthusiasm’ was later replaced by a politics enthusiasm, and (...) Manfred Kuehn’s view that the increasing importance of autonomy in Kant’s mature ethics leads him to de-emphasize education. (shrink)

During the last decade of his life, Rorty emphasized the anti-authoritarian credentials of his pragmatism. He came to see pragmatism as the fighting faith of a second phase of the Enlightenment. The first stage, as Rorty construed it, concerns our emancipation from nonhuman authority in practical matters: issues of what we ought to do and how things ought to be. The envisaged second stage addresses rather our emancipation from nonhuman authority in theoretical matters. Pragmatism moves beyond the traditional model of (...) reality as authoritative over our cognitive representations of it in language and thought to a new conception of how discursive practices help us cope with the vicissitudes of life. Hegel anticipates the challenge to the very idea of objective reality as providing norms for thought that Rorty thought required us to enact a second phase of the Enlightenment. Unlike Rorty, Hegel presents a detailed, constructive, anti-authoritarian, nonfetishistic, social pragmatist account of the representational dimension of conceptual content. At its heart is an account of the social dimension of discursive normativity in terms of reciprocal recognition, and an account of the historical dimension of discursive normativity in terms of a distinctive new conception of reason: the recollective rationality that turns a past into a tradition. His idealism thereby offers a concrete pragmatist alternative to Rorty’s global semantic and epistemological anti-representationalism. (shrink)

In this pathbreaking book one of America’s most distinguished philosophers brilliantly explores the status and authority of law and the nature of political allegiance through close readings of three classic Hollywood Westerns: Howard Hawks’ _Red River_ and John Ford’s _The Man Who Shot Liberty Valance_ and _The Searchers._ Robert Pippin treats these films as sophisticated mythic accounts of a key moment in American history: its “second founding,” or the western expansion. His central question concerns how these films explore classical (...) problems in political psychology, especially how the virtues of a commercial republic gained some hold on individuals at a time when the heroic and martial virtues were so important. Westerns, Pippin shows, raise central questions about the difference between private violence and revenge and the state’s claim to a legitimate monopoly on violence, and they show how these claims come to be experienced and accepted or rejected. Pippin’s account of the best Hollywood Westerns brings this genre into the center of the tradition of political thought, and his readings raise questions about political psychology and the political passions that have been neglected in contemporary political thought in favor of a limited concern with the question of legitimacy. (shrink)

Hegel frequently claimed that the heart of his entire system was a book widely regarded as among the most difficult in the history of philosophy, The Science of Logic. This is the book that presents his metaphysics, an enterprise that he insists can only be properly understood as a “logic,” or a “science of pure thinking.” Since he also wrote that the proper object of any such logic is pure thinking itself, it has always been unclear in just what sense (...) such a science could be a “metaphysics.” -/- Robert B. Pippin offers here a bold, original interpretation of Hegel’s claim that only now, after Kant’s critical breakthrough in philosophy, can we understand how logic can be a metaphysics. Pippin addresses Hegel’s deep, constant reliance on Aristotle’s conception of metaphysics, the difference between Hegel’s project and modern rationalist metaphysics, and the links between the “logic as metaphysics” claim and modern developments in the philosophy of logic. Pippin goes on to explore many other facets of Hegel’s thought, including the significance for a philosophical logic of the self-conscious character of thought, the dynamism of reason in Kant and Hegel, life as a logical category, and what Hegel might mean by the unity of the idea of the true and the idea of the good in the “Absolute Idea.” The culmination of Pippin’s work on Hegel and German idealism, no Hegel scholar or historian of philosophy will want to miss this book. (shrink)

In Two Faces of Liberalism, John Gray pursues the dual agenda of condemning familiar liberal theories for perpetuating the failed “Enlightenment project,” and promoting his own version of anti‐Enlightenment liberalism, which he calls “modus vivendi.” However, Gray's critical apparatus is insufficient to capture accurately the highly influential “political” liberalism of John Rawls. Moreover, Gray's modus vivendi faces serious challenges raised by Rawls concerning stability. In order to respond to the Rawlsian objections, Gray would have to reinstate the aspirations and principles (...) characteristic of Enlightenment theories of liberalism. (shrink)

The revival of pragmatism has brought renewed enthusiasm for John Dewey's conception of democracy. Drawing upon Rawlsian concerns regarding the fact of reasonable pluralism, the author argues that Deweyan democracy is unworthy of resurrection. A modified version of Deweyan democracy recently proposed by Elizabeth Anderson is then taken up and also found to be lacking. Then the author proposes a model of democracy that draws upon Peirce's social epistemology. The result is a non-Deweyan but nonetheless pragmatist option in democratic theory.

This chapter contains sections titled: The Second Part of Morals Defining Features of Pragmatic Anthology Anthropology: Pragmatic versus Moral Defining Features of Moral Anthropology Hindrances and Helps Moral Weltkenntnis Moral Education and Character Development The Vocation of the Human Species Assessing Kant's Moral Anthropology.

Philosophy and Phenomenological Research, Volume 103, Issue 3, Page 741-760, November 2021.

Kant's anthropological works represent a very different side of his philosophy, one that stands in sharp contrast to the critical philosophy of the three Critiques. For the most part, Kantian anthropology is an empirical, popular, and, above all, pragmatic enterprise. After tracing its origins both within his own writings and within Enlightenment culture, the Element turns next to an analysis of the structure and several key themes of Kantian anthropology, followed by a discussion of two longstanding contested features - viz., (...) moral anthropology and transcendental anthropology. The Element concludes with a defense of the value and importance of Kantian anthropology, along with replies to a variety of criticisms that have been levelled at it over the years. Kantian anthropology, the author argues, is 'the eye of true philosophy'. (shrink)

With the rise of review sites and social media, films today, as soon as they are shown, immediately become the topic of debates on their merits not only as entertainment, but also as serious forms of artistic expression. Philosopher Robert B. Pippin, however, wants us to consider a more radical proposition: film as thought, as a reflective form. Pippin explores this idea through a series of perceptive analyses of cinematic masterpieces, revealing how films can illuminate, in a concrete manner, (...) core features and problems of shared human life. Filmed Thought examines questions of morality in Almodóvar’s Talk to Her, goodness and naïveté in Hitchcock’s Shadow of a Doubt, love and fantasy in Sirk’s All That Heaven Allows, politics and society in Polanski’s Chinatown and Malick’s The Thin Red Line, and self-understanding and understanding others in Nicholas Ray’s In a Lonely Place and in the Dardennes brothers' oeuvre. In each reading, Pippin pays close attention to what makes these films exceptional as technical works of art and as intellectual and philosophical achievements. Throughout, he shows how films offer a view of basic problems of human agency from the inside and allow viewers to think with and through them. Captivating and insightful, Filmed Thought shows us what it means to take cinema seriously not just as art, but as thought, and how this medium provides a singular form of reflection on what it is to be human. (shrink)

Important features of the self-concept can be located outside of the individual and inside close or related others. The authors use this insight to reinterpret data previously said to support the empathy-altruism model of helping, which asserts that empathic concern for another results in selflessness and true altruism. That is, they argue that the conditions that lead to empathic concern also lead to a greater sense of self-other overlap, raising the possibility that helping under these conditions is not selfless but (...) is also directed toward the self. In 3 studies, the impact of empathic concern on willingness to help was eliminated when oneness--a measure of perceived self-other overlap--was considered. Path analyses revealed further that empathic concern increased helping only through its relation to perceived oneness, thereby throwing the empathy-altruism model into question. The authors suggest that empathic concern affects helping primarily as an emotional signal of oneness. (shrink)

Avian Flu Pandemic – Flight of the Healthcare Worker? Content Type Journal Article Pages 365-385 DOI 10.1007/s10730-009-9114-9 Authors Robert B. Shabanowitz, Geisinger Medical Center, Dept. of OB/GYN 100 North Academy Avenue Danville PA 17822-2920 USA Judith E. Reardon, Geisinger Medical Center Center for Health Research 100 North Academy Avenue Danville PA 17822-3003 USA Journal HEC Forum Online ISSN 1572-8498 Print ISSN 0956-2737 Journal Volume Volume 21 Journal Issue Volume 21, Number 4.

The following is a chapter of a book and I should say something at the outset about the content of the book. The topic is Hegel’s “social theory of agency,” and that topic, given how the problem of agency is usually understood, raises the immediate question of why anyone would think that “sociality” would have anything at all to do with the “problem of agency.” That problem is understood in a number of ways; most generally – what distinguishes naturally occurring (...) events from actions (if anything)? (Sometimes the question is: what, if anything, distinguishes responsible human doings from what animals do?) The most prominent approach has it that actions are things done intentionally by individuals, purposely, for a purpose. This is sometimes said to mean: acting from or on or because of an intention, although as we shall see this nominalization can be quite misleading. Or, of the many possible descriptions of some occurrence, it is an action is there is a true description which is intentional. This is often taken to mean simply that if you ask a person why he is doing something he can express this intention to explain himself, most often in the form of a reason. He does not (except in extraordinary circumstances) describe why he is acting in the way he might describe what caused his.. (shrink)

At some time around 200 A.D., the Stoic philosopher and teacher Cleomedes delivered a set of lectures on elementary astronomy as part of a complete introduction to Stoicism for his students. The result was _The Heavens, _the only work by a professional Stoic teacher to survive intact from the first two centuries A.D., and a rare example of the interaction between science and philosophy in late antiquity. This volume contains a clear and idiomatic English translation—the first ever—of _The Heavens, _along (...) with an informative introduction, detailed notes, and technical diagrams. This important work will now be accessible to specialists in both ancient philosophy and science and to readers interested in the history of astronomy and cosmology but with no knowledge of ancient Greek. (shrink)

This interdisciplinary book is a contribution to the history of ideas that tries to locate and assess the causes for the large gap between Enlightenment hopes for the future and present realities.

The origins of pragmatism -- Pragmatism and epistemology -- Pragmatism and truth -- Pragmatism and metaphysics -- Pragmatism and ethics -- Pragmatism and politics -- Pragmatism and environmental ethics.

In this essay I offer a new interpretation of Kant’s discussion of “the old formula of the schools” in the Critique of Practical Reason – “nihil appetimus, nisi sub ratione boni; nihil aversamur, n...

In this latest book, renowned philosopher and scholar Robert B. Pippin offers the thought-provoking argument that the study of historical figures is not only an interpretation and explication of their views, but can be understood as a form of philosophy itself. In doing so, he reconceives philosophical scholarship as a kind of network of philosophical interanimations, one in which major positions in the history of philosophy, when they are themselves properly understood within their own historical context, form philosophy’s lingua (...) franca. Examining a number of philosophers to explore the nature of this interanimation, he presents an illuminating assortment of especially thoughtful examples of historical commentary that powerfully enact philosophy. After opening up his territory with an initial discussion of contemporary revisionist readings of Kant’s moral theory, Pippin sets his sights on his main objects of interest: Hegel and Nietzsche. Through them, however, he offers what few others could: an astonishing synthesis of an immense and diverse set of thinkers and traditions. Deploying an almost dialogical, conversational approach, he pursues patterns of thought that both shape and, importantly, connect the major traditions: neo-Aristotelian, analytic, continental, and postmodern, bringing the likes of Heidegger, Honneth, MacIntyre, McDowell, Brandom, Strauss, Williams, and Žižek—not to mention Hegel and Nietzsche— into the same philosophical conversation. By means of these case studies, Pippin mounts an impressive argument about a relatively under discussed issue in professional philosophy—the bearing of work in the history of philosophy on philosophy itself—and thereby he argues for the controversial thesis that no strict separation between the domains is defensible. (shrink)