This paper discusses two thinkers who locate the possibility of revolutionary historical change in political projects oriented toward the formation of subjects and cultivation of sensibility. I begin by considering the relationship between historical violence and education in the works of Walter Benjamin. After introducing the provocative association of education with divine violence found in “Toward the Critique of Violence,” I expand on Benjamin’s conception of pedagogical force. Highlighting the centrality of education in Benjamin’s early work, I argue that (...) his account of learning does not depend on the mastery of students by teachers, nor more generally on the mastery of objective reality by a sovereign subject, but on the mastery of the educational relationship by tradition. Drawing on W.E.B. Du Bois’ discussion of the abolition of slavery, I close by describing the revolutionary cultivation of sensibility as a dynamic and collectively achieved mode of historical learning. (shrink)

This paper studies the relationship between consciousness and social existence in Georg Lukács’ early Marxist works through a consideration of his concept of reification. Understanding reification as the process underlying capitalist society’s immediate form of objectivity, I designate dereification as the cultivation of a mediated form of consciousness. In order to better understand the experiential aspects of this cultivation, I supplement my reading of Lukács’ theory of reification with attention to Walter Benjamin’s treatment of experience in capitalist society. I (...) argue that Benjamin’s distinction between experience as the shock of isolated events [Erlebnis] and experience as a long-term practice [Erfahrung] helpfully illuminates Lukács’ conception of dereification, allowing us to see the latter as a long process of cultivation. This account ultimately leads to a consideration of the formal role played by the party—as the facilitator of the working class’s self-education—in Lukács’ philosophy of social praxis. (shrink)

“What do historians mean by “the Enlightenment”, and is the term applicable to eighteenth-century England? It is the theme of this book that the great intellectual tradition associated with the Renaissance disintegrated in the eighteenth century under the impact of the scientific revolution and the thought of John Locke. In its place there grew up a new emphasis upon individualism, a new awareness of the class structure, and, especially in the novel, a new interest in the claims of the lower (...) classes upon society. The new philosophical tenets influenced the arts in different ways- literature for instance was more ready than architecture or painting to take the new ideas into account. Often aesthetic theory was at variance with practice. In the literature of the time the politics of the age received a jaundiced and bitter treatment. The great men of the age, Locke, Swift, Addison, Bolingbroke, Pope, Fielding, Richardson, Samuel Johnson, Gibbon, Hogarth, Reynolds, Gainsborough and the others, lived in a thought-world very different from our own, yet one from which our own has sprung. It is the purpose of this book to reconstruct that thought-world.” Publisher. (shrink)

The idea that consciousness and complexity are closely related has been a major driver of the popularity of integrated information theory of consciousness, despite its major formal, phenomenological, and neuroscientific shortcomings. Here, I argue that we can recover this intuition by replacing its biologically neutral notion of complexity with an evolutionary one that I shall dub “pathological complexity.”.

In this essay the visual arts of the machine age morph into literature and theory and then back again to images, gestures, and thought.

Many believe that it is morally wrong to give lower priority for a liver transplant to alcoholics with end-stage liver disease than to patients whose disease is not alcohol-related. Presumably, alcoholism is a disease that results from factors beyond one's control and therefore one cannot be causally or morally responsible for alcoholism or the liver failure that results from it. Moreover, giving lower priority to alcoholics unfairly singles them out for the moral vice of heavy drinking. I argue that the (...) etiology of alcoholism may involve enough control for the alcoholic to be responsible for his condition and accordingly have a weaker claim to receive a new liver than someone who acquires the disease through no fault of his own. In addition, I show why it is more plausible to reframe the question of priority in terms of control and responsibility rather than virtue and vice. Given that medical resources like livers are scarce, some people may justifiably be given lower priority than others in receiving these resources. (shrink)

Recent advances in human genetics suggest that it may become possible to genetically manipulate telomerase and embryonic stem cells to alter the mechanisms of aging and extend the human life span. But a life span significantly longer than the present norm would be undesirable because it would severely weaken the connections between past‐ and future‐oriented mental states and in turn the psychological grounds for personal identity and prudential concern for our future selves. In addition, the collective effects of longer lives (...) might lower the quality of life for all people. These two problems provide reasons against genetic manipulation of cells to alter the length of the human life span. (shrink)

The world was changing at a blistering speed in Bagehot's day. New scientific ideas were reshaping the world, and every field of human inquiry was affected by this new interest in giving a full explanation for the history of everything in existence. In this work, first published in 1872, Bagehot applies scientific ideas, like survival of the fittest, to the development of nations and government. He further discusses the effect of scientific and technological advancements, like the invention of stronger and (...) more deadly weapons, on politics. British journalist WALTER BAGEHOT (1826-1877) was an early editor of The Economist and was among the first economists to discuss the concept of the business cycle. He is also the author of The English Constitution (1873) and The Postulates of English Political Economy (1885). (shrink)

Meta-learning offers a promising framework to make sense of some parts of decision-making that have eluded satisfactory explanation. Here, we connect this research to work in animal behaviour and cognition in order to shed light on how and whether meta-learning could help us to understand the evolution of cognition.

The author nationally recognized for the quality and depth of his teaching in religious studies has written the first full-scale introduction to the history and methods of the study of religion.

The American Journal of Bioethics, Volume 11, Issue 8, Page 48-49, August 2011.

This new collection by Walter Laqueur, one of the most distinguished historians and political commentators of the twentieth and twenty-first centuries, vividly brings to life his perspective on fifty years of political life. The essays in this volume deal with events ranging from more than seventy years ago to some that have not yet happened, but may in years to come. Laqueur divides his writings into five main areas: optimism in politics, the topic that unites this volume; Europe; the (...) Arab Spring; Israel and Jewish affairs; and recollections of the past. This volume addresses an increasingly important question: How much optimism do we need in politics? Some neuroscientists believe that many of our assessments rest on an excess of optimism amounting to a dangerous bias. Another school of cognitive scientists sees the main danger in being influenced too much by negative conclusions. Although these competing perspectives have been only rarely investigated, Laqueur argues that such psychological factors play a decisive role in the assessment of political trends, and they should. Laqueur also reminds readers that there is a connection between writing history and commenting on current affairs, but it is not remotely as close and simple as often thought. The idea that the historian is somehow better qualified than others to interpret the present, let alone predict the future, is certainly not borne out by the evidence. Some great historians have been good and reliable political commentators, others have been miserable failures. Laqueur definitely falls in the former camp, as these reflections attest. (shrink)

Science has become independent of its possible applications and misapplications to human welfare. In so far as the practical application of his theories has created, and is creating instruments of war more devastating than man has ever known, the scientist might perhaps feel responsible for the fate of our world. However, this pernicious application of science is purely incidental—just as incidental as the beneficial uses to which science can be put. Science and the pursuit of theoretical truth should be unaffected (...) by world events even of the most catastrophic nature. Yet this conviction, however natural we may deem it, is not unchallenged. On the contrary, this war is being waged between two groups of powers, one of which frankly declares science to be solely in the service of the race and the state, while the other group still holds to a science for truth's sake. (shrink)

The concern about man's harmful impact on the environment focuses attention on the external environment, i.e., the real world out there, which may not survive in a form to support life. But supporting life of an individual is in the hands of that individual's brain, which is primarily concerned with various needs of the internal environment, also referred to as the self. Confronted with diverse and often competing needs, the brain has evolved a complexity in man, which makes it doubtful (...) that any one collective strategy may be effective in preserving the external environment. (shrink)

Virtues are standardly understood as (1) essentially dispositions to perform certain actions and (2) having only instrumental value as motives to fulfill moral duties which can be fulfilled by persons lacking the virtue because the duties mandate only certain act-types. The argument of this article is that the duties of beneficence, gratitude and self-respect cannot be stated in terms of obligatory act-types because they cannot be fulfilled (except in deficient form) by persons lacking the appropriate virtue; they are, rather, duties (...) to cultivate specific virtues which therefore cannot themselves be defined in terms of obligatory actions. (shrink)