The study of law and information technology comes with an inherent contradiction in that while technology develops rapidly and embraces notions such as internationalization and globalization, traditional law, for the most part, can be slow to react to technological developments and is also predominantly confined to national borders. However, the notion of the rule of law defies the phenomenon of law being bound to national borders and enjoys global recognition. However, a serious threat to the rule of law is looming (...) in the form of an assault by technological developments within artificial intelligence (AI). As large strides are made in the academic discipline of AI, this technology is starting to make its way into digital decision-making systems and is in effect replacing human decision-makers. A prime example of this development is the use of AI to assist judges in making judicial decisions. However, in many circumstances this technology is a ‘black box’ due mainly to its complexity but also because it is protected by law. This lack of transparency and the diminished ability to understand the operation of these systems increasingly being used by the structures of governance is challenging traditional notions underpinning the rule of law. This is especially so in relation to concepts especially associated with the rule of law, such as transparency, fairness and explainability. This article examines the technology of AI in relation to the rule of law, highlighting the rule of law as a mechanism for human flourishing. It investigates the extent to which the rule of law is being diminished as AI is becoming entrenched within society and questions the extent to which it can survive in the technocratic society. (shrink)

The Mask of Enlightenment is the most detailed textual and thematic study of Nietzsche's most important but least understood works: Thus Spake Zarathustra. In this book Nietzsche was laying the groundwork for a fundamental philosophical and political revolution on a global scale. One of the difficulties that the text poses is Nietzsche's prophetic style; Stanley Rosen unweaves the complex threads that form the rhetorical voices of the work, and so explains the style in an accessible manner. He rejects recent (...) sceptical, deconstructionist interpretations of Nietzsche, and reveals a coherence underlying the multiple and apparently incompatible intentions embedded in the text. Nietzsche is a figure whose influence on contemporary thought in the humanities and social sciences continues to be enormous. This book is sure to become the definitive study of Zarathustra, and will have a broad appeal to philosophers and students of modern philosophy, intellectual historians, political scientists, and literary theorists. (shrink)

Although Hegel considered _Science of Logic_ essential to his philosophy, it has received scant commentary compared with the other three books he published in his lifetime. Here philosopher Stanley Rosen rescues the _Science of Logic_ from obscurity, arguing that its neglect is responsible for contemporary philosophy’s fracture into many different and opposed schools of thought. Through deep and careful analysis, Rosen sheds new light on the precise problems that animate Hegel’s overlooked book and their tremendous significance to philosophical conceptions (...) of logic and reason. Rosen’s overarching question is how, if at all, rationalism can overcome the split between monism and dualism. Monism—which claims a singular essence for all things—ultimately leads to nihilism, while dualism, which claims multiple, irreducible essences, leads to what Rosen calls “the endless chatter of the history of philosophy.” The _Science of Logic_, he argues, is the fundamental text to offer a new conception of rationalism that might overcome this philosophical split. Leading readers through Hegel’s book from beginning to end, Rosen’s argument culminates in a masterful chapter on the Idea in Hegel. By fully appreciating the_Science of Logic_ and situating it properly within Hegel’s oeuvre, Rosen in turn provides new tools for wrangling with the conceptual puzzles that have brought so many other philosophers to disaster. (shrink)

As his editor John L. Stanley points out, Georges Sorel was "that fascinating polymath." This volume, the third in his selected works in the English language published by Transaction, emphasizes Sorel's extraordinary writings in the philosophy of science, religion, culture, and art. For those who know Sorel only as author of Reflections on Violence, the present volume will come as a forceful reminder of the range and depth of Sorelian efforts to construct a world view. Sorel is throughout concerned (...) with the moral development of human beings. In this sense, his writings on politics are of a piece with his writings on religion, "facticity" of human history and society. Sorel's earliest writings were on religion, and key portions of that period are reflected in selections here. And he went on from there to study the sociology of science, the ways in which science fits into the cultural history of civilization and present day social relationships of industrial society. Stanley provides a profound framework based on two decades of close study and translation of Sorel's texts. He helps to explain how the partial theories of Sorel lead to holistic intellectual consequences, how the psychological method does not foreclose political activism, and how historical limits can be transformed against a background of aesthetics or considerations of taste. He shows that Sorel comes as a close as Manheim and Simmel and Durkheim to the creation of a modern social science--albeit he lacks the overall philosophical theorems of people like Marx and Weber. In Sorel we have a first-class mind at work. And in Stanley, we have a first-class analyst at work. Together, the volume adds up to something special for the political scientist, sociologist, art historian, theologian--in short for those to whom the ideal of a human science endures. John L. Stanley is professor of political science at the University of California at Riverside. He is the author of The Sociology of Virtue: The Political and Social Theories of Georges Sorel. He has written many articles and reviews on the history of European political theory. With his wife, Charlotte Stanley, he has been long engaged in the translation of the works of Georges Sorel. (shrink)

In this book a philosopher enters into a debate with Heidegger in order to provide a justification of metaphysics. Stanley Rosen presents a fresh interpretation of metaphysics that opposes the traditional doctrines attached by Heidegger, on the one hand, and by contemporary philosophers influenced by Heidegger, on the other. Rosen refutes Heidegger's claim that metaphysics (or what Heidegger calls Platonism) is derived from the Aristotelian science of being as being. He argues instead that metaphysics is simply a commonsensical reflection (...) on the nature of ordinary experience and on standards for living a better life. (shrink)

The concept of work engagement has aroused the interest of many scholars. However, there has been limited academic research in examining how authentic leadership can influence WE, which consequently influences organizational citizenship behavior and task performance. In particular, this study divides WE into cognitive engagement, emotional engagement, and physical engagement to fully reflect the engagement theory. This study introduces three dimensions of WE and tests the theoretical model to validate cognitive engagement, emotional engagement, and physical engagement. Empirical testing using a (...) survey of 151 employees of retail travel agencies in Taiwan revealed that the AL can influence cognitive engagement, emotional engagement, and physical engagement, and also OCB and TP. These analysis results can assist vendors to implement OCB and TP through WE and AL. (shrink)

The first complete account of the ideas and writings of a major figure in twentieth-century intellectual life Walter Kaufmann was a charismatic philosopher, critic, translator, and poet who fled Nazi Germany at the age of eighteen, emigrating alone to the United States. He was astonishingly prolific until his untimely death at age fifty-nine, writing some dozen major books, all marked by breathtaking erudition and a provocative essayistic style. He single-handedly rehabilitated Nietzsche’s reputation after World War II and was enormously influential (...) in introducing postwar American readers to existentialism. Until now, no book has examined his intellectual legacy. Stanley Corngold provides the first in-depth study of Kaufmann’s thought, covering all his major works. He shows how Kaufmann speaks to many issues that concern us today, such as the good of philosophy, the effects of religion, the persistence of tragedy, and the crisis of the humanities in an age of technology. Few scholars in modern times can match Kaufmann’s range of interests, from philosophy and literature to intellectual history and comparative religion, from psychology and photography to art and architecture. Corngold provides a heartfelt portrait of a man who, to an extraordinary extent, transfigured his personal experience in the pages of his books. This original study, both appreciative and critical, is the definitive intellectual life of one of the twentieth century’s most engaging yet neglected thinkers. It will introduce Kaufmann to a new generation of readers and serves as a fitting tribute to a scholar’s incomparable libido sciendi, or lust for knowledge. (shrink)

This article discusses preliminary data on advancing what we know about “sacred sites” and their effects on dreaming. Thirty‐five volunteers spent between one and five nights in one of four unfamiliar outdoor sacred sites in England and Wales. Another volunteer awakened them following the observation of rapid eye movement and asked for dream recall. The same volunteers monitored their own dreams in familiar home surroundings, keeping dream diaries. Equal numbers of site dreams and home dream reports were obtained for each (...) volunteer. The 204 dream reports had previously been subjected to inspection for bizarre and paranormal content, with no significant differences. This analysis used the Hall—Van de Castle Scale, and several differences were found, most notably more aggressive content in site dreams and more friendly content in home dreams. In addition, home dream reports contained more incidences of failure, striving, and success. A number of explanations were proposed for these differences, including expectancy, suggestion, the effect of unfamiliar surroundings, and possible anomalous properties of the sacred sites. (shrink)

Each year since 1983 the American Council of Learned Societies has invited one of America's leading scholars to deliver the Haskins Lecture, in honor of Charles Homer Haskins, a distinguished scholar and teacher who was instrumental in the founding of the ACLS. In this volume, which commemorates the 75th anniversary of the ACLS, Douglas Greenberg and Stanley Katz bring together the lectures presented by ten of America's most distinguished scholars. Each lecture is a personal and intellectual glimpse into the (...) "life of learning" of such leading scholars as Maynard Mack, Annemarie Schimmel, and John Hope Franklin. The lectures focus on self-reflection of lives dedicated to learning, rather than on scholarship in the usual sense of the term. Ranging from being forced to learn Latin to painful memories of war and racism, the lecturers all recount stories from their eventful lives. Each offers thoughts on the body of work he or she has produced and the forces, personal and intellectual, that have shaped it. The scholars bring something of their disciplines to the lecture, sharing not only personal anecdotes but their love of learning. (shrink)

This paper examines the foreign direct investment decision from an ethical perspective, and considers the moral agency involved in such decisions, with emphasis upon the corporate decision-maker. Historical capital allocation models once regarded as both financially and ethically normative are shown to be deficient in today's environment. Work of modern western philososphical and theological ethicists is included in analyses of the applicability of selected ethical approaches or metaphors to multinational foreign direct investment decisions and the corporate manager's role and responsibility (...) as corporate decision-maker and moral agent. The ethical perspectives reviewed can serve as an aid to the individual manager's determination of what constitutes a responsible exercise of decision-making power. (shrink)

Homeopathic medications are used by millions, and hundreds of millions of dollars are spent on these remedies in the USA alone. In the UK, the NHS covers homeopathic treatments. Nonetheless, homeopathy is held in considerable disrepute by much of the medical and scientific community.Many proponents of homeopathy are well aware of these criticisms but remain unimpressed. The differences of opinion run deep, and the debate seems deadlocked. We aim to shed some light on this situation. We briefly recap some of (...) the major arguments on each side, but we try to go further by making explicit an underlying philosophical presupposition. In particular, we will claim that there is an important principle, which has ancient roots going back at least to Occam, some version of which constrains all empirical reasoning.We call this constraint the simplicity principle.We argue that this is not something specific to a scientific paradigm, but that, all of us, including proponents of homeopathy, are themselves deeply committed to the simplicity principle. However, once the simplicity principle is made explicit and applied to homeopathy, allegiance to homeopathy is clearly seen as irrational. The point is not merely the lack of clinical trials supporting homeopathy; rather, belief in the efficacy of homeopathy leaves a mountain of unexplained mysteries, and thereby flies in the face of the simplicity rule that guides the homeopaths’ own reasoning and arguments. If nothing else, we hope that defenders of homeopathy will gain a greater understanding of why critics are so deeply reluctant to accept the efficacy of homeopathic interventions – and that this reluctance is not mere stubbornness or artificial allegiance to western medicine. Finally, we also hope thereby to illustrate the usefulness of philosophy in unearthing presuppositions in seemingly deadlocked debates. (shrink)

One of a pair ofbooks selected from Stanley Rosen's career as a philosopher, scholar, and teacher over the last half of a century. They represent both the vast range of his learning in the most important philosophers of the tradition and the daring and penetration of his exploration of the fundamental philosophical questions. Yet the essays are written with an accessibility that is an expression of Rosen's thesis that our ordinary experience and speech provides the only stable ground for (...) understanding and evaluating extraordinary thought and experiences. Rosen proposes that only a qualified Platonism in which the preservation of the link between the good and the rational on the everyday level was preserved on the philosophical level, can do justice to our experience of ourselves. The notions of form and intuition play a central role in his proposal to preserve the spontaneity of the soul and the heterogeneity of its objects. The essays were originally written for a variety of purposes: there are panoramic reviews of his philosophical intentions, intricate analyses of fundamental problems, challenging interpretations of classical texts, reviews of other authors, and informal commentaries on the state of philosophy in our time. Taken together these essays provide a key to the some of the most decisive questions in philosophy and a valuable explication of some the central themes of Rosen's work. The essays were selected from articles, chapters, and unpublished lectures that were composed over the last five decades. They are distributed into two volumes by their focus upon ancient and modern themes, a convenient division that is not meant to imply a doctrinal chasm. On the contrary, it is one of Rosen's arguments that those who wish to preserve ancient wisdom are best served by the demonstration of the both parties address the same essential human nature, however much the practical and theoretical demands differ from epoch to epoch. (shrink)

In this rich collection of philosophical writings, Stanley Rosen addresses a wide range of topics—from eros, poetry, and freedom to problems like negation and the epistemological status of sense perception. Though diverse in subject, Rosen’s essays share two unifying principles: there can be no legitimate separation of textual hermeneutics from philosophical analysis, and philosophical investigation must be oriented in terms of everyday language and experience, although it cannot simply remain within these confines. Ordinary experience provides a minimal criterion for (...) the assessment of extraordinary discourses, Rosen argues, and without such a criterion we would have no basis for evaluating conflicting discourses: philosophy would give way to poetry. Philosophical problems are not so deeply embedded in a specific historical context that they cannot be restated in terms as valid for us today as they were for those who formulated them, the author maintains. Rosen shows that the history of philosophy—a story of conflicting interpretations of human life and the structure of intelligibility—is a story that comes to life only when it is rethought in terms of the philosophical problems of our own personal and historical situation. (shrink)

Hannah Arendt clearly articulated a vision of political life free of religious origins as well as the dominance of religious authorities. Nonetheless, she both consistently drew upon religious ideas as well as encouraged religious actors to weigh in on political matters. To understand why, I firstly reiterate her account of intersubjective plurality articulated throughout the vita activa’s three categories of labor, work and action. Secondly, I apply the vita activa to some of Arendt’s most prominent writings on religion. What emerges (...) is yet another way in which Arendt’s oeuvre continues to matter. (shrink)

Diderot's Supplement to the Voyage of Bougainville has often been read as a Rousseauian condemnation of modern civilization judged against the standard of pure Nature. A cursory reading of the Supplement does appear to present Tahiti as a natural utopia and Europe as a civilized prison. This essay rejects such a reading by demonstrating that the Supplement actually undermines any clear opposition between virtuous nature, represented by Tahiti, and corrupt civilization, represented by Europe. Although Diderot truly does offer a stinging (...) critique of modern Europe, he refuses to offer "nature" as a redemptive alternative. Instead, the Supplement offers an implicit critique of the politics of moralism. (shrink)

My article focuses on Descartes’ Third Meditation, in which he seeks to gain a knowledge of God as his creator. While Descartes offers two proofs of God’s existence in this meditation—the first to...

By virtue of its epistemic deficits, propaganda is very much an unethical phenomenon. Coping effectively with propaganda requires a communicative response that confronts its inherent unethicality with ethically grounded resistance. In this article, I propose two congruent plans of communicative action, each of which rests on an apparent ethical connection: J. Michael Sproule's (1994) reclaiming of classical eloquence, and Jonathan Rauch's (1993) provocative program of "liberal science.".

This Special Issue of The European Legacy focuses on Descartes’ Meditations on First Philosophy, first published in Latin as Meditationes de Prima Philosophia in Paris, in 1641. The ten articles ap...

David Haig’s From Darwin to Derrida scrutinizes a wide range of historical and contemporary issues embedded in the theory and practice of genetics—from genes to multilevel selection, from prokaryot...

Over the course of the seventeenth to eighteenth centuries, an interior private notion of religion gained wide public recognition. It then spread through settler colonial contexts around the world. It has since been criticized for its abstract, immaterial nature as well as its irrelevance to traditions beyond the European context. However, such critiques obscure the contradiction between religion’s definition as a matter of interior privacy and its public visibility in various printed publications. Firstly, this monograph responds by re-evaluating the cultural (...) impact of the exterior forms in which religious texts were printed, such as pamphlets, broadsheets, books and journals. Secondly, it applies that evidence to critical studies of religion shaped by the crisis of representation in the human sciences. While Jacques Derrida is oft-cited as a progenitor of that crisis, the opposite case is made. Lastly, it draws on Derrida’s thought to reframe the relation between a religious text’s internal hermeneutic interests and its external forms. In sum, a new model is provided of how religion was printed in ways that can be compared to other material cultures around the world. (shrink)

Religion after Deliberative Democracy responds to gaps exposed by the case of religion in deliberative democratic theory. Religion's persistent visibility in political life has called for new solutions for healing deeply divided societies. In response, the author begins with Jeffrey Stout’s pragmatist vision of democracy before providing a series of supplements in subsequent chapters. Past legacies are refigured in a rapprochement with Jürgen Habermas’s work which is differentiated from the distinctive relevance of Hannah Arendt’s vita activa. New developments in comparative (...) political theology are complemented by recent systems theory approaches to institutional interactions. Peaceful protest movements are reframed in light of the trust-building capacities of minipublics. The result is reason for renewed confidence in democratic practices attuned to fostering political plurality and capable of responding to persistent religious partisanship. This book fills a crucial space in the literature on religion and democracy and will be of interest to students and scholars of philosophy of religion, theology, pragmatism, and political theory. (shrink)

On 2 July 2000, Yad Vashem, Israel's Holocaust Martyrs and Heroes Remembrance Authority, deferred action on the petition to have Dietrich Bonhoeffer named a righteous gentile. My contention is that critics of this decision conceal a more pernicious difficulty that arises in Bonhoeffer's Lutheran legacy. David Nirenberg's recent Anti-Judaism: The Western Tradition, demonstrates the history and development of such categories with particular attention to Luther. What goes unnoticed is the ongoing operations of anti-Judaism in later theologians such as Bonhoeffer. Although (...) Bonhoeffer may not have been anti-Semitic, the degree to which his theology remained bound to centuries old anti-Judaism is another matter. (shrink)

This essay advances an interpretation of early Christian codex books, which goes beyond Catherine Pickstock’s critique of Jacques Derrida. Firstly, it summarizes Derrida’s deconstruction of Plato’s Phaedrus and introduces his understanding of writing as différance. Secondly, it outlines Pickstock’s After Writing in order to understand her emphasis upon the liturgical nature of platonic dialogue. It is here that an ambiguity emerges between writing and codex books in Pickstock’s account. In response, the insights of book historians such as Roger Chartier will (...) be brought to bear in order to understand the longer history of the codex, which sees the printing press as a continuation of the early transition from roll to codex in the second century of the Common Era. It has long been noted that Christians of this period were early and pervasive adopters of codex binding for their sacred literature. By summarizing the reasons why, it will be shown how the codex expressed early Christian religious concerns. (shrink)

When it comes to how Heidegger understands theology, Martin Luther was instrumental in his early formulations. Heidegger's interpretation of Luther leads him to descry theology as a discipline best left unfettered by metaphysics and this attitude is carried right through Heidegger's career. By explicating Luther's influence upon Heidegger's early Freiburg lectures from 1919-1923, we can raise important questions about the nuanced way Heidegger construes Luther's theology in the hopes of inspiring key insights for Luther's appropriation in current post-Heideggerian philosophical theology.