A new theory of aesthetics and music, grounded in the collision between language and the body. In this book, Tim Hodgkinson proposes a theory of aesthetics and music grounded in the boundary between nature and culture within the human being. His analysis discards the conventional idea of the human being as an integrated whole in favor of a rich and complex field in which incompatible kinds of information—biological and cultural—collide. It is only when we acknowledge the clash of body (...) and language within human identity that we can understand how art brings forth the special form of subjectivity potentially present in aesthetic experiences. As a young musician, Hodgkinson realized that music was, in some mysterious way, “of itself”—not isolated from life, but not entirely continuous with it, either. Drawing on his experiences as a musician, composer, and anthropologist, Hodgkinson shows how when we listen to music a new subjectivity comes to life in ourselves. The normal mode of agency is suspended, and the subjectivity inscribed in the music comes toward us as a formative “other” to engage with. But this is not our reproduction of the composer's own subjectivation; when we perform our listening of the music, we are sharing the formative risks taken by its maker. To examine this in practice, Hodgkinson looks at the work of three composers who have each claimed to stimulate a new way of listening: Pierre Schaeffer, John Cage, and Helmut Lachenmann. (shrink)

This chapter contains sections titled: Limits for Uncommunicative Partners How Much Does a Particle Need to Know? Evaluation of Results Simulators Does Nature Simulate?

Desires move us to action, give us urges, incline us to joy at their satisfaction, and incline us to sorrow at their frustration. Naturalistic work on desire has focused on distinguishing which of these phenomena are part of the nature of desire, and which are merely normal consequences of desiring. Three main answers have been proposed. The first holds that the central necessary fact about desires is that they lead to action. The second makes pleasure the essence of desire. And (...) the third holds that the central necessary fact about desires is that they open us to reward-based learning. (shrink)

What is it that makes someone a parent? Many writers – call them ‘monists’– claim that parenthood is grounded solely in one essential feature that is both necessary and sufficient for someone's being a parent. We reject not only monism but also ‘necessity’ views, in which some specific feature is necessary but not also sufficient for parenthood. Our argument supports what we call ‘pluralism’, the view that any one of several kinds of relationship is sufficient for parenthood. We begin by (...) challenging monistic versions of gestationalism, the view that gestation uniquely grounds parenthood. Monistic and necessity gestationalism are implausible. First, we raise the ‘paternity problem’– necessity gestationalists lack an adequate account of how men become fathers. Second, the positive arguments that necessity gestationalists give are not compelling. However, although gestation may not be a necessary condition for parenthood, there is good reason to think that it is sufficient. After further rebutting an ‘intentionalist’ account of parenthood, in which having and acting on intentions to procreate and rear is necessary for parenthood, we end by sketching a pluralist picture of the nature of parenthood, rooted in causation, on which gestation, direct genetic derivation, extended custody, and even, sometimes, intentions, may be individually sufficient for parenthood. (shrink)

Richard Healey argues that the Aharonov- Bohm effect demands the recognition of either nonlocal or nonseparable physics in much the way that violations of Bell's inequality do. A careful examination of the effect and the arguments, though, shows that Healey's interpretation of the Aharonov- Bohm effect depends critically on his interpretation of gauge theories, and that the analogy with violations of Bell's inequalities fails.

Whistleblowing by employees to regulatory agencies and other parties external to the organization can have serious consequences both for the whistleblower and the company involved. Research has largely focused on individual and group variables that affect individuals'' decision to blow the whistle on perceived wrongdoing.This study examined the relationship between selected organizational characteristics and the perceived level of external whistleblowing by employees in 240 organizations. Data collected in a nationwide survey of human resource executives were analyzed using analysis of variance.

Many passages in early Confucian texts such as the Analects and Mengzi are focused on virtue, recommending qualities like humaneness (ren 仁), righteousness (yi 義), and trustworthiness (xin 信). Still others emphasize roles: what it means to be a good son, a good ruler, a good friend, a good teacher, or a good student. How are these teachings about virtues and roles related? In the past decade there has been a growing debate between two interpretations of early Confucian ethics, one (...) that sees virtues as fundamental, and the other of which starts from roles. Recently there have been two new contributions to the debate: Virtue Ethics and Confucianism (2013), edited by Stephen C. Angle and Michael Slote, which develops the virtue ethical interpretation, and Henry Rosemont, Jr.’s Against Individualism: A Confucian Rethinking of the Foundations of Morality, Politics, Family, and Religion (2015), which defends the role-based interpretation. This paper lays out the main contours of the debate between Virtue Ethical Confucianism and Confucian Role Ethics, as well as examines the distinctive contributions of these two new works. (shrink)

This paper examines the changing meanings of the concept of 'biology', and of its opposition to 'culture', through an analysis of the ways in which anthropologists have sought to refute the idea that humanity is divided into distinct races. Efforts to redefine all extant humans as belonging to a single sub-species, or to replace 'race' with 'culture', only serve to perpetuate raciological thinking. This kind of thinking had its origins in the moral evaluation of physical difference, the construction of hierarchy (...) and essentialist typology. In its 1996 'Statement on Race', the American Association of Physical Anthropologists ruled out any connection between the biological and cultural characteristics of human beings. Yet the statement is internally inconsistent in the meanings it attributes to both biology and culture. These shifts in meaning correspond to phases in the history of anthropology, identified here as the Enlightenment phase (culture as a process of civilisation drawing on universal biopsychological capacities), the Consensual phase (culture as diverse traditions inscribed upon a common biological substrate) and the Interactionist phase (behaviour as the product of an interaction between culturally and genetically transmitted information in a given environment). The paper seeks an alternative, relational approach that focuses on the dynamics of developmental systems. Only through such an approach, it is argued, can we wrest biology away from the combination of geneticism and essentialism that continues to perpetuate the logic of raciology even in the course of its vehement denial. (shrink)

This issue opens an inquiry into the tension between solidity and fluidity. This tension is ingrained in the Western intellectual tradition and informs theoretical debates across the sciences and humanities. In physics, solid is one phase of matter, alongside liquid, gas and plasma. This, however, assumes all matter to be particulate. Reversing the relation between statics and dynamics, we argue to the contrary, that matter exists as continuous flux. It is both solid and fluid. What difference would it make were (...) we to start from our inescapable participation in a world of solid fluids? Is solid fluidity a condition of being in the midst of things, or of intermediacy on a solid-fluid continuum? Does the world appear fluid in the process of its formation, but solid when you look back on things already formed? Here we open new paths for theorizing matter and meaning at a time of ecological crisis. (shrink)

The principal aim of this article is to examine the relations between positioning and belonging in terms of the potential for critique of existing social conditions. The underlying purpose is to inform social scientific engagement with social life in order to illuminate the potential for social transformation via reflexivity. These discussions will be informed by the division of reflexivity into two dimensions: endogenous and referential. It is argued that this enables the social scientist to highlight the pre-reflexive world and render (...) it problematic and demonstrates how the objectivity of the social world is both a presupposition and ongoing achievement of everyday interactions. To that extent, the possibility for social conditions to be otherwise is then open to scrutiny. (shrink)

This letter responds to the article “On the Authority of Advance Euthanasia Directives for People with Severe Dementia: Reflections on a Dutch Case,” by Henri Wijsbek and Thomas Nys, in the September‐October 2022 issue of the Hastings Center Report.

This paper demonstrates that John Wheeler and Richard Feynman's strategy for avoiding causal paradoxes threatened by backward causation and time-travel can be defeated by designing self-interacting mechanisms with a non-simple topological structure. Time-travel therefore requires constraints on the allowable data on space-like hypersurfaces. The nature and significance of these constraints is discussed.

In this paper I seek to show how God's freedom is not reduced or His power diminished by His inability to be less than perfectly good even though ours would be. That ours would be explains why it might prima facie appear to us that there is a ‘conceptual tension’ between some of the claims of traditional theism and reveals some interesting (well, to me anyway) differences between human freedom and divine freedom.

This paper looks at Sartre's 1957 papers on Jacopo Tintoretto to examine his reading of action and space in Tintoretto's St George and the Dragon . I suggest that Sartre offers an idea of grace which, far from shoring up a sense of decisive resolution to the action depicted in the painting, speaks instead of an abandonment in the subjective situation. This notion of abandonment appears through the erasure of a conclusive causal point, the disappearance of which lies at the (...) heart of Sartre's reading. Once freed from causal moorings existence is not loosened but rather becomes weighed down in its very situation. Taking support from the work of Levinas this paper considers how Sartre follows the cursive lines of this burdened subjectivity within the deceptive play of Tintoretto's painting. (shrink)

Shanker & King's (S&K's) dynamic systems approach converges with developments in social anthropological studies of communication which were long ago anticipated in the writings of Volosinov and Schutz. Following a review of these writings, this commentary suggests that a dynamic systems approach should distinguish communion from communication. It concludes with a remark on the evolutionary implications of the approach.

A basic feature of liberal political philosophy is its commitment to religious neut‐rality. Contemporary philosophical discussion of intergenerational justice violates this com‐mitment, as it proceeds on the basis of controversial metaphysical assumptions. The Contractualist notion of a power imbalance between generations and Derek Parfit’s non‐identity claims both presuppose that humans are not reborn. Yet belief in rebirth underlies Hindu and Buddhist traditions espoused by millions throughout the world. These traditions clearly constitute what John Rawls dubs “reasonable comprehensive doctrines”, and therefore (...) cannot be dismissed by political liberals. In many societies, including the USA, the UK, and India, belief in rebirth exists alongside other traditions, as well as modern Western views. A liberal theory for such societies must be impartial regarding rebirth, and the after‐life in general. Two alternatives forms of liberal neutrality are sketched, based on Contractualism and Consequentialism. (shrink)

This chapter contains sections titled: Coordinate Systems: Euclidean Space Invariant Quantities Classical Space‐times Special Relativity Consequences of the Lorentz Transformation Lorentz Invariant Quantities.

What is the meaning of the present and past tenses? The answer to this question depends on what objects these terms refer to. If the question is about the English tense morphemes present and past, we will get one answer; if it is about their Japanese or Russian counterparts, we will get another; and if it is about a semantic categories PRESENT and PAST attributed to the theory of Universal Grammar (UG), we will get still another. In this article, I (...) discuss the semantics (and the syntax) of (English) morphemes, but my theoretical treatment of this exploits temporal categories that I attribute to UG, expressed overtly in some languages and covertly in others. (shrink)

This chapter contains sections titled: Non‐Euclidean Geometry The General Theory Superluminal Constraints and the GTR Lorentz Invariance and the GTR Quantum Theories in Non‐Minkowski Space‐times The GTR to the Rescue?

Analytic philosophy is sometimes said to have particularly close connections to logic and to science, and no particularly interesting or close relation to its own history. It is argued here that although the connections to logic and science have been important in the development of analytic philosophy, these connections do not come close to characterizing the nature of analytic philosophy, either as a body of doctrines or as a philosophical method. We will do better to understand analytic philosophy – and (...) its relationship to continental philosophy – if we see it as a historically constructed collection of texts, which define its key problems and concerns. It is true, however, that analytic philosophy has paid little attention to the history of the subject. This is both its strength – since it allows for a distinctive kind of creativity – and its weakness – since ignoring history can encourage a philosophical variety of “normal science.”. (shrink)

Reading James O'apos;Connor's Accumulation Crisis is very confusing. At certain junctures, it reads like the “sequel” to The Fiscal Crisis of the State, elaborating the expanding of his 1973 critique of modem macroeconomic management as a spoils system of special interests. At odier turns, it comes across as a “prequel” to the earlier work, oudining a tortuous logic for the underproduction and accumulation crises that set off the “fiscal crises” he described over a decade earlier. Although not all that new, (...) the plot of the sequel is occasionally interesting. The prequel side of the narrative, however, is very questionable and as old as the hills because, once again, the ancient apparatus of theories of surplus value is trundled out and fired up to “explain” the roots of the current crisis. (shrink)

The rebirth of Christian fundamentalism in the U.S. since 1945 must be acknowledged as a key shift in the post-World War II American political scene. Every president from Truman to Reagan, in one way or another, has recognized the power of Christian symbolism and values as a legitimating animus for the Pax Americana underwritten across the globe by American technology, military force, and culture. While Christian religiosity figured prominently in the classic republican myths of America's Puritan founding and its divine (...) writ of manifest destiny, the U.S. did not officially pledge itself to be “one nation, under God,” or collectively in “In God We Trust,” until the mid-1950s, following congressional action in the age of Ike and Senator McCarthy. (shrink)

In lieu of an abstract, here is the article's first paragraph: Mary Shelley’s Frankenstein has remained in print ever since it was published two hundred years ago this year, and has been the basis for innumerable adaptations. While most novels from so long ago have been forgotten, Shelley’s lives on. Why has it remained so popular? Perhaps, at least in part, it’s due to the philosophical themes it addresses: tampering with nature, the dereliction of duties, and the importance of taking (...) responsibility for one’s actions. The tale of a being born without a mother, written by a young woman whose own mother died a few days after giving birth to her, it is perhaps most of all an examination of the need for love in order to survive in a harsh and unforgiving world. It is also a cautionary tale of a man who achieves what he sought to do, only to have his creation turn on him and all he loves. (shrink)

In lieu of an abstract, here is the article's first paragraph: The noted philosopher and Santayana scholar Irving Singer, author of the magisterial three-volume work The Nature of Love, died on February 1, 2015, aged 89. Singer was born in Brooklyn on December 24, 1925, and served in World War II. He graduated summa cum laude from Harvard in 1948, under the G.I. Bill. The following year he wed Josephine Fisk, an opera singer with whom he had four children. They (...) spent a year at Oxford (1949–1950), during which time Singer read The Last Puritan, and in 1950 they took a trip to Italy to meet its author. This trip is related in detail in the delightful article, “A Pilgrimage to Santayana,” which can be found in Singer’s 2000 book George Santayana, Literary Philosopher, an essential work for anyone interested in the life and thought of Santayana. (shrink)

The current higher educational landscape in the UK is marked by complex sets of expectations, accompanied by efforts to encourage universities into diversifying and stratifying functions. Yet the picture is far from clear and a number of tensions and contradictions remain, such as in relation to incentivisation and reward structures which impact differentially on universities. For universities that attempt to translate these agendas into meaningful actions at the local level, the result is a mixture of enthusiasm, engagement, retreat and defence. (...) This article will demonstrate such processes in action through a discussion of the ongoing "Manchester--Knowledge Capital" initiative, which seeks to bring local and regional partners and universities together to create a critically acclaimed global pivot to the emerging knowledge economy. (shrink)

Hypnosis appears to generate unusual—and sometimes even astonishing—changes in the contents of consciousness. Hypnotic subjects report perceiving things that are not there, they report not perceiving things that are there, and they report unusual alterations in the phenomenology of agency. In addition to apparent alterations in the contents of consciousness, hypnosis also appears to involve alterations in the structure of consciousness. According to many theorists—most notably Hilgard—hypnosis demonstrates that the unity of consciousness is an illusion (Hilgard 1977).

To assert is to utter a sentence under certain conventions, claims Michael Dummett. This view runs afoul of empirical evidence indicating the widespread assertoric use of non‐elliptical words and phrases. Dummett also advances two theses apparently related to his sentence conventionalism: that word meaning depends on sentence meaning, and that language is (in some sense) prior to thought. I argue that these latter two theses are independent of the empirically dubious Sentential Thesis. Plausibly, the wider Dummettian logico‐metaphysical programme is not (...) impugned by the existence of non‐sentential assertions. (shrink)

This paper constitutes a suggested route through the well-trodden minefield that is Mill's proof of Utilitarianism. A deductive course—tramping gamely straight across from an egoistic psychological hedonism to a disinterested ethical hedonism—would seemingly be the most hazardous route across the terrain. Thus, it has become standard policy amongst guides to advise readers of Utilitarianism that this is a route which Mill neither needs nor attempts to take. I shall argue that in travelling down this route one can avoid the dangers (...) with which it is usually associated and I shall tentatively suggest that one may find oneself following Mill's footsteps in doing so. (shrink)