In Philosophizing the Indefensible Shmuel Nili proposes strategic political theory as a productive and respectful manner for political philosophy to engage with unreasonable political views. One objection to his proposal he considers is that strategic political theory gives ‘excessive attention' to unreasonable views. In this paper I offer a perspective on this objection which Nili does not consider and which, I believe, has important consequences for his account. The strategic theorist pays engaged and respectful attention to unreasonable views for the (...) sake of showing respect and upholding ties of civic friendship with unreasonable citizens. Yet such attention might inadvertently disrespect and damage ties of civic friendship with those disadvantaged by the indefensible policies of the unreasonable. I consider how this consideration bears on Nili’s argument for strategic theorizing based on the practical necessity to alleviate what he calls ‘the burdens of politics'. (shrink)

I'm finishing this review not long after Donald Trump was elected President of the United States for the second time. The fate of democracy, both in Americ.

Journal of Social Philosophy, EarlyView.

Three studies examined how members of a national group react to in-group wrongdoings. We expected that perceived in-group moral superiority would lead to unwillingness to repair the aggression. We also expected that internal-focused emotions such as group-based guilt and group-based shame would predict specific, misdeed-related reparative intentions but not general approach motivation toward the victim groups. In Study 1, facing the in-group’s recent aggression, participants who believed that the Hungarians have been more moral throughout their history than members of other (...) nations, used more exonerating cognitions, experienced less in-group critical emotions and showed less willingness to provide reparations for the members of the victim group. Study 2 and Study 3 confirmed most findings of Study 1. Perceived in-group moral superiority directly or indirectly reduced willingness to provide either general or specific reparations, while internally focused in-group critical emotions predicted specific misdeed-related reparative intentions but not general approach motivation. The role of emotional attachment to the in-group is considered. (shrink)

In 1962 Sidney Cohen presented the medical community with its first warning about the dangers of the drug LSD. LSD had arrived in the United States in 1949 and was originally perceived as a psychotomimetic capable of producing a model psychosis. But in the mid 1950s intellectuals in Southern California redefined LSD as a psychedelic capable of producing mystical enlightenment. Though LSD was an investigational drug, authorized only for experimental use, by the late 1950s psychiatrists and psychologists were administering it (...) to cure neuroses and alcoholism and to enhance creativity. Cohen's 1960 study of LSD effects concluded that the drug was safe if given in a supervised medical setting, but by 1962 his concern about popularization, nonmedical use, black market LSD, and patients harmed by the drug led him to warn that the spread of LSD was dangerous. The subsequent government crackdown and regulation of LSD preceded the 1960s drug movement and was prompted by medical, not social, concerns. -/- . (shrink)

Oppressive governments that use violence against citizens, e.g. murder and torture, are usually thought of as liable to armed revolutionary attack by the oppressed population. But oppression may be non-violent. A government may greatly restrict political rights and personal autonomy by using surveillance, propaganda, manipulation, strategic detention and similar techniques without ever resorting to overt violence. Can such regimes be liable to revolutionary attack? A widespread view is that the answer is ‘no’. On this view, unless a government is or (...) is likely to turn violent, revolution against it is disproportional. After all, revolution would involve launching potentially lethal attacks against oppressors who do not threaten the lives and bodily integrity of their subjects but pose only lesser threats. I argue that this claim of disproportionality is false. Armed revolution against Stably Non-violent Oppressive Regimes can be proportional under some circumstances, thus they may be liable to revolutionary attack. My argument relies on the Responsibility-Sensitive Account of Proportionality. This account holds that responsibility for posing threats renders agents liable to greater defensive harms than the harms with which they threaten. Even if non-violent oppressive regimes do not threaten citizens with murder, serious physical injury, or enslavement, their responsibility for creating an environment in which citizens’ political rights and personal autonomy are extremely restricted may loosen the proportionality requirement of inflicting defensive harm and render them liable to revolutionary attack. (shrink)

A personal report on a recent Web conference hosted by Cappadocia University, Turkey on the cultural impacts of pandemics. January 13-15, 2021.

Journal Name: Philologus Issue: Ahead of print.

In this paper I examine the question of what duties the principles of democratic legitimacy prescribe for receiving states towards asylum seekers in general, and towards those who belong to vulnera...

In recent years the view that the non-instrumental value of democracy is a relational value, particularly relational equality, gained prominence. In this paper I challenge this relational egalitarian version of non-instrumentalism about democracy’s value by arguing that it is unable to establish a strong enough commitment to democracy. I offer an alternative view according to which democracy is non-instrumentally valuable for it establishes relationships of mutual service among citizens by enlisting them in the collective project of ruling the polity justly (...) together which is a self-standing source of value for them. Relating in the mode of mutual service is not a species of relating as equals; it is a distinct relational value. Democracy is uniquely suited to realize this relational value, for it renders citizens co-authors of the fundamental rules of the system of social cooperation under which they live, and only as co-authors of these rules are they able to mutually serve each other in a way that is appropriate within their relationship as citizens of the same polity. For this reason, a strong commitment to democracy can be based on the relational value of mutual service, which therefore better fits the theoretical purposes of non-instrumentalism than relational equality. (shrink)

It is my endeavour in this paper to connect literary and philosophical texts with each other which all articulate the relation of the good sovereign to the supreme god. I try to show that despite the difference in age and genre these texts have some traits in common: the motiv of the eye looking benignly upon and/or bringing fertility to land and people, and the metempsychosis with the arrival of the king from the god and/or his return to the divine (...) sphere. I suggest that the recurrence of these motifs cannot be accidental and might reveal some continuity of tradition. Although the nature of such conceptual development is bound to be very complex and its starting point hard to trace, I nevertheless argue for a Pythagorean origin for the metempsychosis and the eye of the king, attested by Empedocles and Pindar, which mixed with the old belief of the king assuring fertility, as evidenced in Homer. (shrink)

In this paper I argue for a fully intended and carefully tailored allusion in Plato’s Phaedrus to Pindar’s Pythian 1 with the pivotal image of Typho. The analysis of verbal and conceptual links leads to a better appreciation of the nuances in the Platonic passage, including a hitherto utterly unexplored layer of the text, its musical metaphoricity. On this level several main themes of Plato’s thought, such as the problem of singleness vs. manyness, musical ethos and criticism, converge in an (...) extraordinarily dense expression. (shrink)

Rainer Bauböck is among the most renowned scholars in the field of citizenship and democracy. In a recent volume, Democratic Inclusion, he—together with other authors—addresses the so-called democratic boundary problem. This book is an extremely valuable resource for anyone working on this problem; Bauböck presents a complex and sophisticated theory of the principles of democratic citizenship while his respondents put forward crucial questions not only about his theory, but also about the debate in general. At the same time, the volume (...) also points to the limitations of this discourse and the formidable obstacles to reaching conclusive theoretical results about democratic inclusion. (shrink)

The presence of utopian studies in Hungary is of growing importance. Hungarian scholars have provided significant contributions to the understanding of the phenomena of utopia—suffice it to mention the work of Karl Mannheim, Thomas Molnar, and Erika Gottlieb; yet it is also characteristic that all of these scholars, who were born in Hungary, reached their achievements abroad. This essay attempts to give a quick overview of the state of affairs of studies in utopianism in Hungary, listing scholars and seats of (...) study of the present and the recent past.The publication history of Hungarian translations of Thomas More’s Utopia represents the general attitude toward utopianism in Hungary.1 The first translation came... (shrink)

This book affects a rapprochement between memory studies and eighteenth-century aesthetics with the aim of modifying received views on the role and fate of memory in the history of criticism. It argues that the philosophical problems characterizing conceptualizations of memory unsettle its opposition to the imagination and explain its relation to literary discourse. Moving from the Muses through Plato and Descartes to works by Pope, Addison, Gerard, and Kames, the book traces these problems through various "figures" representing notions of memory (...) and claims that eighteenth-century critical thought exploited a constructive sense of memory for accounts of the notion of the imagination. Komáromy thus argues for the persistence of the literary relevance of memory even in a poetics of the imagination, offering a new perspective on the changing relation of memory and imagination at a point in the history of criticism that has determined the critical assessment of these concepts. (shrink)

Volume 51, Issue 3, July 2020, Page 280-282.

Baruch Spinoza's Aristotelian critique of Judaism, and religion in general, in the seventeenth century marked the beginning of a period of intense Jewish self-evaluation that continues to this day. This chapter unpacks Spinoza's criticisms to show that the ultimate ethical existence, that is, a virtuous existence, is one which entails attention to three interpenetrating relations: between the self and God, between the self and others, and with oneself. Obedience and love, Spinoza asserts, are the ultimate character traits that instantiate the (...) highest forms of ethical existence in these realms. (shrink)

Essays -- Interviews -- Exhibited works -- Appendix.

Emotional reactions are rather flexible, due to the schema-like organization of complex socio-emotional situations. Some data on emotion development, and on certain pathological conditions such as alexithymia, give further support for the psychological constructivist view put forward by Lindquist et al. Narrative organization is a key component of this schematic organization. The self-related nature of narrative organization provides scaffolding to the contextual dependency of emotions.

The deepest moral justification for a capitalist system is not solely that, poor system that it is, it serves liberty better than any other known system; not even that is raises up the living standards of the poor higher than any other system has; nor that it better improves the state of human health and the balance between humans and the environment that either real existing socialism or the traditional Third World society has. All these things, however difficult for one (...) to admit, are empirically true. The true moral strength of capitalism, however, lies in its promotion of human creativity.New wealth can be created. Human beings themselves are the primary cause of the wealth of nations. Human creativity is nature''s primary resource. Removing the institutional repression that now stifles that creativity is the large task ahead of us. (shrink)

I consider how photographic image manipulation and deception influence both interpretation and evaluation of photographs. First I distinguish between image manipulation and deception by clarifying that image manipulation does not necessarily lead to deception in terms of forming false beliefs. I also argue that image manipulation is not the only way of using photographs deceptively, and I provide examples for photographic deception that do not rely on image manipulation. Then I examine what role the readability of photographic properties plays in (...) their interpretation. I introduce the concept of photographic illocutionary acts to account for the interpretation of photographic images, and I argue that the default interpretation of photographs is always based on our knowledge of the specific ontological and epistemic status of photographs in general, and which distinguishes them from non-photographic images. I conclude that our knowledge about the ease and frequency of analogue or digital image manipulation does not alter our default interpretation with which we approach photographs. (shrink)

The list of Apollo's virtues in the second hymn of Callimachus describes, in the context of the appearance of the god, a mysterious healing substance which trickles from the hair of the patron of medicine. Hymn 2.38–41:αἱ δὲ κόμαι θυόεντα πέδῳ λείβουσιν ἔλαια⋅οὐ λίπος ᾿Απόλλωνος ἀποστάζουσιν ἔθειραι,ἀλλ᾽ αὐτὴν πανάκειαν⋅ ἐν ἄστεϊ δ᾽ ᾧ κεν ἐκεῖναιπρῶκες ἔραζε πέσωσιν, ἀκήρια πάντ᾽ ἐγένοντο.Apollo's hair distils flagrant drops of unguent to the ground: Apollo's curls shed no oil but panacea itself. In the city where (...) those dewdrops fall to earth, all things are safe. (shrink)

In this article I argue that Gilles Deleuze's reading of David Hume in his early work Empiricism and Subjectivity avoids the central claim made by speculative realists that all post-Kantian philosophy suffers from what they call correlationism. My claim is not that Deleuze's reading of Hume produces a non-correlationist ontology, but that it leads him to a non-ontological constructivist philosophy. In Deleuze's terms, this produces a transcendental empiricism of "thinking with AND, instead of thinking IS, instead of thinking for IS."1I (...) begin with a recap of the argument that Immanuel Kant understood Hume as an epistemological skeptic and that Kant's use of the transcendental deduction to respond to Hume led... (shrink)

In his 2001 book, With the Grain of the Universe, Stanley Hauerwas has made an extended case for Karl Barth as the model for how to do Christian ethics, and for Reinhold Niebuhr as the model for how not to do it. Though Barth's closer and deeper theological connection to the Christian tradition appeals to a Jewish traditionalist by analogy, nevertheless, Niebuhr's approach to social ethics, based as it is on a version of natural law, is of greater appeal. That (...) is because it is more philosophically arguable in a secular society and culture, and because it is more politically effective there. It is what made Niebuhr a more effective opponent of Nazism than was Barth. Also, Niebuhr's version of natural law is not a christianized version of Stoic natural law teaching but, rather, a profound use of the biblical prohibition of idolatry, having heretofore unnoticed affinities with rabbinic developments of that prohibition. (shrink)

Every Pindaric ode poses the question of literary unity, which is a main issue of Pindaric scholarship. But every ode presents a specific form of unity. The ways of achieving unity in the Sixth Olympian, one of Pindar’s most accomplished poems, are the chief concern of this paper. I argue that unity in O. 6 comes about by a metaphoric correspondence between the poet (Pindar) and the prophet (Hagesias, the victor, and Iamos, the mythic protagonist). This constellation is based on (...) two significant aspects, which are typical of both prophet and poet: the moment of inspiration and of the utterance (of the oracle viz. poem). These aspects are emphasized in vv. 58-70 concerning Iamos, the prophet, and in vv. 82-91 (the main stumbling block in the interpretation of the poem) with regard to the poet Pindar. These metaphors of prophetic-poetic activity permeate the whole ode. (shrink)

This article argues for an allusion in Virgil's Eclogue 4 to one of Pindar's victory odes. It will be suggested that this Pindaric pretext is viewed by the Latin poet through a Callimachean perspective which adds to it further layers of significance. Consequently, the evidence will be discussed for reading the allusion in terms of royal ideology which places Virgil's poem in the tradition of Hellenistic ruler-encomia.

How philosophy is educating humanity will be explained regarding an actual example concerning the new public health paradigm or health promoting research. The central point of reference is the discussion of the decisive substantiation of the work of medical sociologist, Aaron Antonovsky; his approach to salutogenesis is opposed to the usual approach of pathogenesis. Here, emphasis is put on "Sense of Coherence". It will be shown that, in contrast to Antonovsky's original intention, the relation to the natural sciences and scientific (...) medicine is sufficient to substantiate neither his central arguments nor the relation to the continental traditions of philosophy, especially to existential philosophy and to philosophical hermeneutics mentioned in his latest works. Therefore, referring to a prominent sociological representative of modern health science, means-end rationality is no longer able to assert its dominant position in this field, but must be legitimized by value rationality. Antonovsky's concept of SoC also inevitably includes the argument that methodologically oriented explanation of health related problems can never be replaced by sense-oriented understanding. (shrink)