What is the relationship between art history and its objects? Responding to Jaś Elsner’s claim that art-historical writing is inevitably ekphrastic, this essay revisits a site of intense disciplinary anxiety—Johann Joachim Winckelmann’s 1759 description of the Belvedere Torso and its revised version in his 1764 History of Ancient Art. Description has been cast as the “scapegoat” (or pharmakos) of Winckelmann’s art history—that which must be excised yet is fundamental to the operations of the whole. But although it often serves as (...) a site of perceived excess and sublimation in his work, the ekphrastic elements of Winckelmann’s prose are nevertheless some of the most historicist aspects of his scholarship, shaped by a deep engagement with Greco-Roman ekphrastic literature. Description, in this sense, serves as a Platonic pharmakon—both affliction and cure for classical art history’s medial and ontological separation from its ruined and fragmented objects. In Winckelmann’s description of the torso, ekphrasis holds out the potential for the statue’s “completion” (Ergänzung). But understood according to eighteenth-century practices of visual restoration, this raises the question of whether such “whole-making” should be understood as proper or supplemental to the original image. What does it mean to “re-member” the Belvedere Torso through ekphrastic strategies drawn from antiquity itself? And what does this imply for our own textual (and pharmacological) mediations of the visual? (shrink)

Mark Platts is responsible for the first systematic presentation of truth-conditional semantics and for turning a generation of philosophers on to the Davidsonian program. He is also a pioneer in discussions of moral realism, and has made important contributions to bioethics, the philosophy of human rights and moral responsibility. This book is a tribute to Platts's pioneering work in these areas, featuring contributions from number of leading scholars of his work from the US, UK and Mexico. It features replies to (...) the individual essays from Platts, as well as a concluding chapter reflecting on his philosophical career from Oxford to Mexico City. Mind, Language and Morality will be of interest to philosophers across a wide range of areas, including ethics, moral psychology, philosophy of law, and philosophy of language. (shrink)

What is the relation between a whole and its parts? The metaphysics of structure and composition is much discussed in modern philosophy; now Verity Harte provides the first sustained examination of Plato's rich but neglected discussion of the topic, and shows how it can illuminate current debates. This book is an invaluable resource both for scholars of Plato and for modern metaphysicians.

With postmodern societies placing a strong emphasis on making full use of one’s time, it is increasingly common to extol busy individuals as more achieving. In this context, although feeling a social expectation to be busy might imply that individuals are regarded as competent and desirable, its accompanying stressors may also detrimentally impact their mental health. Utilising data from a seven-day diary study, the current research examined the relationship between people’s daily perceived pressure to be busy and their daily emotional (...) wellbeing. Multilevel modelling revealed that daily social pressure to be busy was a significant predictor of daily negative affect, anxiety, and depressive symptoms at the within-person level. Of import, individuals’ trait emotional complexity acceptance moderated these relationships, with those lower on emotional complexity acceptance reporting significantly higher negative affect, anxiety, and depressive symptoms on days they felt greater social pressure to be busy. These effects were not observed among those higher on emotional complexity acceptance. Together, the current findings suggest that social pressure to feel busy is generally related to poorer daily emotional wellbeing, and that those with higher trait emotional complexity acceptance have an advantage of maintaining their emotional wellbeing in the face of such a social pressure. (shrink)

Abstractabstract:Marjorie Barnard (1897–1987) and Flora Eldershaw (1897–1956) were prolific Australian authors who co-wrote, under the pseudonym "M. Barnard Eldershaw," five novels and four works of nonfiction published between 1929 and 1947. Their final collaboration, a future fiction entitled Tomorrow and Tomorrow, first appeared in Melbourne in 1947 and was reissued by the London feminist publisher Virago in 1983. Lyman Tower Sargent's bibliography of Australian utopian fiction describes the novel thus: "Dystopia. Public opinion sampling used to limit liberty." This is a (...) reasonable enough shorthand description of the novel's frame narrative, set in the "Tenth Commune" located somewhere in what is now the Riverina district on the border of New South Wales and Victoria, at some time in the twenty-fourth century. This article will argue, however, that the Tenth Commune is closer to a flawed eutopia than an outright dystopia; and that the novel's truly dystopian content lies in its core narrative, Knarf's novelistic account of mid-twentieth century Australia, which culminates in a quasi-apocalyptic destruction by fire of the city of Sydney. The extraordinary violence of this account will be contrasted to the essentially nonviolent character of the Tenth Commune and both will be situated in relation to Barnard's growing involvement in the pacifist Peace Pledge Union. (shrink)

"The French philosopher Nicolas Malebranche popularized the doctrine of occasionalism in the late seventeenth century. Occasionalism is the thesis that God alone is the true cause of everything that happens in the world, and created substances are merely "occasional causes." This doctrine was originally developed in medieval Islamic theology, and was widely rejected in the works of Christian authors in medieval Europe. Yet despite its heterodoxy, occasionalism was revived starting in the 1660s by French and Dutch followers of the philosophy (...) of René Descartes. Since the 1970s, there has been a growing body of literature on Malebranche and occasionalism. There has also been new work on the Cartesian occasionalists before Malebranche - including Arnold Geulincx, Geraud de Cordemoy and Louis de la Forge. But to date there has not been a systematic, book-length study of the reasoning that led Cartesian thinkers to adopt occasionalism, and the relationship of their arguments to Descartes' own views. This book expands on recent scholarship, to provide the first comprehensive account of seventeenth century occasionalism. Part I contrasts occasionalism with a theory of divine providence developed by Thomas Aquinas, in response to medieval occasionalists; it shows that Descartes' philosophy is compatible with Aquinas' theory, on which God "concurs" in all the actions of created beings. Part 2 reconstructs the arguments of Cartesians - such as Cordemoy and a Forge - who used Cartesian physics to argue for occasionalism. Finally, it shows how Malebranche's case for occasionalism combines philosophical theology with Cartesian metaphysics and mechanistic science"--. (shrink)

Prima facie, the sceptical procedure described in Sextus Empiricus' Outlines of Pyrrhonism I is committed to a gap between appearance and reality, that is, to the possibility that reality is other than it appears. But the Pyrrhonist is keen to avoid having commitments. In this paper, we consider whether the Pyrrhonist is indeed so committed; what, more precisely, the commitment might be; and whether it is the kind of commitment which can be dislodged in the way the Pyrrhonist advertises as (...) the way to get rid of commitments, be they his own or others'. The Protagorean is our foil. It is the Protagorean's alternative approach to conflicting appearances which reveals, by contrast, the implications of the sceptical procedure, implications which prove difficult to dislodge by Pyrrhonist means. (shrink)

First published in 1991. Routledge is an imprint of Taylor & Francis, an informa company.

Health care and public health programs increasingly rely on, and often even require, organizational action, which is facilitated, if not dependent on, trust. Case examples in this essay highlight trust, trustworthiness, and distrust in public and private organizations, providing insights into how trust in health‐related organizations can be betrayed, earned, and justified and into the consequences of organizational trust and trustworthiness for the health of individuals and communities. These examples demonstrate the need for holistic assessments of trust in clinicians and (...) trust in organizations and for organizations, public health, and the medical profession to address questions concerning their own trustworthiness. Normative and empirical assessments of trust and trustworthiness that capture the experiences of those treated within the walls of a health care organization, as well as the care of those outside, will contribute to more trustworthy systems of care. (shrink)

In modern epistemology, one ‘value of knowledge’ problem concerns the question why knowledge should be valued more highly than mere true belief. Though this problem has a background in Plato, the present paper, focused on Philebus 55–9, is concerned with a different question: what questions might one ask about the value of knowledge, and what question(s) does Plato ask here? The paper aims to articulate the kind(s) of value Plato here attributes to ‘useless’ knowledge, knowledge pursued without practical object; and (...) why, according to him, there is value in being a knower. Though his answer to this question requires commitments we may resist, it has a structure of general philosophical interest. (shrink)

By coincidence, it seems, the critical vocabulary and concerns that came to be known as postcolonial theory and methodology rose to be a dominant school of inquiry in the Anglo-American academy in the same years that the Soviet Union collapsed (notwithstanding that key theoretical texts by Frantz Fanon and others predated this moment by decades). Yet, oddly, postcolonialist terms were seldom applied to postsocialist and post-Soviet cases until the 2000s, and they have become more broadly utilized in these territories only (...) in the past decade. Further, it must be admitted that few results of these applications of postcolonial tools to postsocialist cases have made much of a mark among broader circles of postcolonial scholars and thinkers. Djagalov's book may help to correct this situation. Rather than work in the mode of “application”—applying a postcolonial framework to yet one more case—Djagalov reconstructs the history of a century of socialist anti-imperialism, as it was expressed in global cultural institutions and networks, and in so doing discovers the ignored or forgotten genealogy that links contemporary postcolonial thought to writers, activists, and theoreticians of the socialist world.Djagalov's book toggles between, on the one hand, chapters of institutional history that chronicle the global cultural institutions (such as the Afro-Asian Writers Association, the Tashkent Film Festival, and the Lotus Prize) that connected the Soviet Union with decolonizing countries and, on the other hand, chapters of synthetic cultural criticism that articulate typological analyses of common narrative forms that circulated in the fiction and film of the socialist world—recurring varieties of “solidarity narratives,” as Djagalov calls them. His work reveals how central the state-socialist political imaginary was for writers and filmmakers ranging from Nâzım Hikmet to Ngūgī wa Thiong'o, and how prominent their itineraries through Soviet institutions and networks were in their biographies. Ngūgī, for instance, finished his 1977 novel Petals of Blood during a residency in the Soviet Writers House in Yalta.In recovering the lost continent of anti-imperial socialist globality that bridged the “second” and “third worlds,” Djagalov has demonstrated not how postcolonial terms can be applied to postsocialist cases but how postcolonial theory and method are themselves postsocialist phenomena. Djagalov does not attempt to rectify the state-socialist prehistory of postcolonial thought with a critique of Soviet imperial habits or of the postcolonial contexts of contemporary Eastern Europe, the Caucasus, and Central Asia. At least, though, the challenges of thinking “postcolonial” and “postsocialist” together have now become clearer. From Internationalism to Postcolonialism leaves us with new research problems: what, for example, does it mean to be a postcolony of an anti-imperial empire? (shrink)

Dr Platt begins by examining the reformist credentials of More that he shared with other humanists, particularly Colet and Erasmus. The humanist desire to draw from the fountain-source is explored and the need for Greek scholarship is identified as a key factor in scriptural interpretation. Finally, Dr. Platt investigates the dilemmas the humanists faced as the Protestant Reformation began to emerge in early 16th century Europe.

My paper has two aims. The first is to challenge the widespread assumption that the personified Laws of Athens, whom Socrates gives voice to during the second half of the _Crito express Socrates' own views. I shall argue that the principles which the Laws espouse not only differ from those which Socrates sets out in his own person within the dialogue, but are in fact in conflict with Socrates' states principles. (edited).

This is the first exploration of how ideas of politeia structure both political and extra-political relations throughout the entirety of Greek and Roman philosophy, ranging from Presocratic to classical, Hellenistic, and Neoplatonic thought. A highly distinguished international team of scholars investigate topics such as the Athenian, Spartan and Platonic visions of politeia, the reshaping of Greek and Latin vocabularies of politics, the practice of politics in Plato and Proclus, the politics of value in Plato, Aristotle and the Stoics, and the (...) extension of constitutional order to discussions of animals, gods and the cosmos. The volume is dedicated to Professor Malcolm Schofield, one of the world's leading scholars of ancient philosophy. (shrink)

In Plato's "Philebus" Socrates and Protarchus dispute whether pleasure, like belief, can be false. Their dispute illustrates a broader pattern of disagreement between them about how to evaluate pleasure. Of two contrasting conceptions of false pleasure-derived from work by Bernard Williams and by Sabina Lovibond respectively-false pleasure of the Lovibond type best answers the challenge to which Protarchus' resistance gives rise. Socrates' own example of false pleasure may be read in this way, in contrast to its prevailing interpretation, and this (...) alternative reading seems better suited to the argument's context, both immediate and distant. (shrink)