Since the mid-1990s, the international norms for global development have been redefined under non-governmental organizations’ critical e-mobilizations, powered by new media. International governmental organizations have been forced to make policy adjustments or concessions, resulting in new IGOs-NGOs policy regimes for consultative consensus building and for protecting people’s economic, social, and cultural rights for enhancing social quality. This paper examines the emerging cosmopolitanism in the information age, focusing on NGOs’ advocacy networks, to understand the new media-enhanced participatory regime for global (...) governance. It also illustrates a new form of social participation, as promoted by social quality theory, in the age of e-globalization and the information society. The paper has five parts. After outlining the globalization project threatening ESC rights, the second section examines critical engagements of NGOs and IGOs for human rights promotion. Parts three and four discuss, respectively, the struggles for ESC rights in shaping new ethics and norms for global development, and the variations of new social media mobilization. The paper ends with critical remarks on the project for larger freedom and human rights for all. (shrink)

This article introduces readers to the special issue on Selected Issues in the Ethics of Artificial Intelligence. In this paper, I make a case for a wider outlook on the ethics of AI. So far, much of the engagements with the subject have come from Euro-American scholars with obvious influences from Western epistemic traditions. I demonstrate that socio-cultural features influence our conceptions of ethics and in this case the ethics of AI. The goal of this special issue is to entertain (...) more diverse views, particularly those from Africa; it brings together six articles addressing pertinent issues in the ethics of AI. These articles address topics around artificial moral agency, patiency, personhood, social robotics, and the principle of explicability. These works offer unique contributions for and from an African perspective. I contend that a wider engagement with the ethics of AI is worthwhile as we anticipate a global deployment of artificial intelligence systems. (shrink)

In 2003, philosopher Nick Bostrom presented the provocative idea that we are now living in a computer simulation. Although his argument is structured to include a “hypothesis,” it is unclear that his proposition can be accounted as a properly scientific hypothesis. Here Bostrom’s argument is engaged critically by accounting for philosophical and scientific positions that have implications for Bostrom’s principal thesis. These include discussions from Heidegger, Einstein, Heisenberg, Feynman, and Dreyfus that relate to modelling of structures of thinking and computation. (...) In consequence of this accounting, given that there seems to be no reasonably admissible evidence to count for the task of falsification, one concludes that the computer simulation argument’s hypothesis is only speculative and not scientific. (shrink)

(1999). Sponsorship, academic independence and critical engagement: A forum on shell, the Ogoni dispute and the royal geographical society (with the institute of British geographers) Philosophy & Geography: Vol. 2, No. 2, pp. 242-246.

ABSTRACTThe recent increase in research and commercialization of genetically modified crops in Africa has resulted in considerable and understandable interest from farmers, scholars, and practitioners. However, messy situations are often hard to critically engage in from afar, and the recent article published by Braimah et al. [. Debated agronomy: Public discourse and the future of biotechnology policy in Ghana. Global Bioethics. doi:10.1080/11287462.2016.1261604] presents certain claims that further obfuscate – rather than clarify – an already complex landscape. In this commentary I (...) first seek to clarify particular details of the Ghanaian “GMO” story with particular focus on certain actors and their stances. Next, I highlight some methodological shortcomings of Debated Agronomy and correct certain dubious quotations and claims. Finally, I suggest a more ethnographically and discourse-focused methodology to gain much needed insight into how Ghanaia... (shrink)

(1999). Sponsorship, academic independence and critical engagement: A forum on shell, the Ogoni dispute and the royal geographical society (with the institute of British geographers) Philosophy & Geography: Vol. 2, No. 2, pp. 234-238.

(1999). Sponsorship, academic independence and critical engagement: A forum on shell, the Ogoni dispute and the royal geographical society (with the institute of British geographers) Philosophy & Geography: Vol. 2, No. 2, pp. 252-254.

(1999). Sponsorship, academic independence and critical engagement: A forum on shell, the Ogoni dispute and the royal geographical society (with the institute of British geographers) Philosophy & Geography: Vol. 2, No. 2, pp. 219-228.

(1999). Sponsorship, academic independence and critical engagement: A forum on shell, the Ogoni dispute and the royal geographical society (with the institute of British geographers) Philosophy & Geography: Vol. 2, No. 2, pp. 254-256.

Grief Worlds is a phenomenological exploration of grief experiences and what they may teach us about emotional experience and human experience more generally. Though explicitly and self-consciously...

Healthcare practitioners have access to a range of ethical guidance. However, the normative role of this guidance in ethical decision-making is underexplored. This paper considers two ways that healthcare practitioners could approach ethics guidance. We first outline the idea of deference to ethics guidance, showing how an attitude of deference raises three key problems: moral value; moral understanding; and moral error. Drawing on philosophical literature, we then advocate an alternative framing of ethics guidance as a form of moral testimony by (...) colleagues and suggest that a more promising attitude to ethics guidance is to approach it in the spirit of ‘critical engagement’ rather than deference. (shrink)

There is a traditional debate in analytic aesthetics that surrounds the classification of film as Art. While much philosophy devoted to considering film has now moved beyond this debate and accepts film as a mass art, a subcategory of Art proper, it is worth reconsidering the criticism of film pre-Deleuze. Much of the criticism of film as pseudo-art is expressed in moral terms. Adorno, for example, critiques film as ‘mass-cult’, mass-produced culture which presents a ‘flattened’ version of reality. Adorno worries (...) about the passivity encouraged in viewers. Films are narrative artworks, received by an audience in a context, making the focus on the reception of the work important. The dialogue held between Adorno and Walter Benjamin post-Second World War is interesting because, between them, they consider both the possible positive emancipatory and negative politicization effects of film as a mass produced and distributed storytelling medium. Reading Adorno alongside Benjamin is a way to highlight the role of the critical thinker who receives the film. Arguing that the critical thinker is a valuable citizen, this paper focuses on the value of critical thinking in the reception of cinematic artworks. It achieves this by reconsidering Adorno and Benjamin’s theories of mass art. (shrink)

(1999). Sponsorship, academic independence and critical engagement: A forum on shell, the Ogoni dispute and the royal geographical society (with the institute of British geographers) Philosophy & Geography: Vol. 2, No. 2, pp. 248-251.

(1999). Sponsorship, academic independence and critical engagement: A forum on shell, the Ogoni dispute and the royal geographical society (with the institute of British geographers) Philosophy & Geography: Vol. 2, No. 2, pp. 228-233.

A study of the Hutchinsonian interests of John Wesley shows that the founder of Methodism over a long period had a recurrent engagement with this predominantly High-Church Anglican combination of Physics and Theology. The argument of this paper is that Wesley had several reasons to take an interest in Hutchinsonianism. Firstly, Wesley was dissatisfied with the systematisation of Newtonian Cosmology, in the form of Newtonianism, in its ambitions to be a scientific paradigm that tried to explain everything in its (...) own terms. Hence Hutchinsonianism seemed to Wesley a promising alternative, and a refreshing approach to Natural Philosophy. What also interested him was the Hutchinsonian approach to biblical interpretation, heavily based on the unpointed Hebrew text of the Old Testament. By throwing into question the conventionally accepted vowel-pointing of the Old Testament text, Hutchinson and his followers had potentially opened up a rich vein for reinterpretation. While Wesley, in general, questioned a scriptural monopoly over cosmology, he was at the same time a Lockean sensationalist who believed that the human capacity to attain any kind of knowledge, let alone divine knowledge, was limited, thereby leaving an important role for the written divine revelation contained in the bible. Lastly, although Hutchinsonianism appealed mostly to certain High Church Anglicans, its attractions did extend across boundaries between different forms of Anglicanism and even to different denominations, because in many ways these different groups had common philosophical concerns in the eighteenth century. Wesley's constant evocation of Hutchinsonian teachings throughout his life, which will be illustrated through an investigation of his correspondence, journals and published works, stemmed from his struggle to negotiate his understanding of the cosmos and of the Old Testament's account of it, and from his perception that Hutchinsonian ideas represented a similar effort. ☆ A preliminary version of the paper was read at An International Conference at the University of Manchester on John Wesley: Life, Legend and Legacy 15–18 June 2003. (shrink)

Postmodern theory is used to consider literacy instruction with and without an electronic whiteboard to investigate what it means to move beyond using technology to replicate older models of classroom structure that may be historically situated but that also limit or at least, do not support engagement in ways that may be possible through use of new technologies. Using postmodern theory in this regard is a way in which to consider again the thoughts and practices that tend to construct (...) identities and ideologies in ways that work against true engagement in literacy tasks, lead to subjection and demonstration of acquiescence in place of engagement that leads to participation and critical engagement. Critical engagement as opposed to gaining and maintaining student attention to task are considered in this paper. Thinking about use of the electronic whiteboard from a postmodern perspective cautions us about careful use of this technology to avoid sending messages to students about them and their role in literacy development, the classroom, and in society. (shrink)

Inspired by Mariana Ortega's invitation to reflect on diverse iterations of intersectionality, this article focuses on María Lugones's engagements with two Black feminist concepts, namely, interlocking oppressions and intersectionality. It explores these concepts alongside Lugones's use of her own terms such as intermeshed, curdling, multiplicity, and fusion, in several paradigm shifting essays, specifically, “Purity, Impurity, and Separation”, “Tactical Strategies of the Street Walker”, “On Complex Communication”, “Heterosexism and the Colonial/Modern Gender System”, “Toward a Decolonial Feminism”, “Methodological Notes Toward a Decolonial (...) Feminism”, and “Radical Multiculturalism and Women of Color Feminisms”. It also underscores Ortega's important contributions bringing these Black and Latina feminist concepts together in philosophically productive ways—in a spirit of collaboration and coalition rather than zero-sum competition. (shrink)

As a Mahāyāna response to Nietzsche's critique of Buddhism, this article will explore Tanabe Hajime's philosophy of metanoetics in a way that addresses the Nietzschean dilemmas. Within his critique of Nietzsche, Tanabe contends that Nietzsche only advances principles of absolute being that lead to an affirmation of life indicative of self-power and thus forecloses any sense of an absolute critique that could awaken a surrendering to Other-power. According to Tanabe, upon letting go of one's clinging to the logic of non-contradiction (...) expressed within self-power is an emerging unshakable faith to Other-power through which the negated self is transformed into an affirmation of life realized as "being as upāya " ( hōben sonzai 方便存在). The transformation of the heart that comes from Tanabe's philosophy of metanoetics therefore converts the hidden inclination to dominate oneself and the other in cycles of ressentiment into a world of love and compassion for the other. The "will-to-power" that lies at the basis of Nietzschean subjectivity is thereby amended by Tanabe's standpoint of metanoetics that is a "philosophy that is not a philosophy.". (shrink)

In 1956, ICJ judge Philip Jessup highlighted the gaps between private and public international law and the need to adapt the law to border-crossing problems. Today, sixty years later, we still ask what role transnational law can play in a deeply divided, post-colonial world, where multinationals hold more power and more assets than many nation states. In searching for suitable answers to pressing legal problems such as climate change law, security, poverty and inequality, questions of representation, enforcement, accountability and legitimacy (...) become newly entangled. As public and private, domestic and international actors compete for regulatory authority, spaces for political legitimacy have become fragmented and the state's exclusivist claim to be law's harbinger and place of origin under attack. Against this background, transnational law emerges as a conceptual framework and method laboratory for a critical reflection on the forms, fora and processes of law making and law contestation today. (shrink)

This paper provides a critique of Bostrom’s concern with existential risks, a critique which relies on Adorno and Horkheimer’s interpretation of the Enlightenment. Their interpretation is used to elicit the inner contradictions of transhumanist thought and to show the invalid premises on which it is based. By first outlining Bostrom’s position this paper argues that transhumanism reverts to myth in its attempt to surpass the human condition. Bostrom’s argument is based on three pillars, Maxipok, Parfitian population ethics and a universal (...) notion of general human values. By attempting to transcend the human condition, to achieve post-humanity, transhumanism reverts to myth. Thus, the aim of this paper is to provide a critical examination of transhumanism which elicits its tacit contradictions. It will also be argued that transhumanism’s focus on a universal, all-encompassing, notion of humanity neglects any concern with actual lived lives. This absence is problematic because it clearly shows that there is a discrepancy, between transhumanism’s claimed concern for all of humanity and the practical implications of proposing a universal notion of humanity. This paper will conclude, that transhumanism’s lack of concern with actual lives is due to its universal and totalising gestures. Gestures which allow for universal claims such as general values or Earth-originating intelligent life. (shrink)

Statelessness and displacement represent nothing short of a loss of place, the violation of rights and international norms, threat to safety and belonging, and severely limits access to law and citizenship. Social work must leverage and sustain an ethical standpoint as a critical counterpoint to the increasing moral and political urgency of statelessness. However, traditional and normative social work ethics operate at a level of abstraction that do not engage sufficiently with the realpolitik of statelessness. This paper critically engages (...) with moral questions concerning displacement and statelessness by engaging the philosophy of James Tully and Christine Korsgaard. This engagement enables connections between agency and notions of democratic constitutionalism where people have the right to call into and contest relations of governance that oppress them, through various means such as advocacy and activism. We present a reconsideration of established ethical understandings by arguing for the place of public philosophy and the constitution of the self as key to social work theory and practice in response to statelessness and displacement. Korsgaard’s work on normativity and agency, and Tully’s notion of democratic constitutionalism provide a rich and original contribution to social work ethics that will be articulated for social work theory and practice. (shrink)

Pathways to Contemporary Islam: New Trends in Critical Engagement highlights that the current tensions in Islam and the Muslim world are the result of historical dynamics as opposed to an alleged incompatibility between religious tradition and modernity. The emphasis on pathways indicates that critical engagement and contestation have always been intrinsic to the history of Islam. The aim of the book is to elaborate the contemporary pathways and analyse the trends that contest the Islamic intellectual tradition, (...) the relationship between religion and politics, and the individual and collective practice of religion. The collection of essays analyses the current efforts of critical re-engagement with the Islamic intellectual tradition and underlines the historical diversity of Islamic orthodoxies that led to the establishment of various pathways in the practice and role of religion in Muslim societies. (shrink)

As participatory research practices are increasingly taken up in health research, claims related to experiential authority and expertise are frequently made. Here, in an exploration of what grounds such claims, we consider how feminist standpoint theory might apply to the psy sciences (psychiatry, psychology, psychotherapy, psychoanalysis, and so on). Standpoint theory claims that experiences of marginalization and critical engagement can lead to a standpoint that offers an epistemic advantage within a domain of knowledge. We examine experiences of marginalization (...) and critical engagement in the mental health system, as well as evidence for epistemic advantages resulting from these experiences. This evidence, found in the identification of problematic assumptions and the development of new tools and theories in the field, grounds our argument that standpoint theory is indeed relevant to the psy sciences and that many of those who have experienced marginalization and have engaged critically have an epistemic advantage when it comes to knowledge-production. The implications of this argument are significant: those who have attained a standpoint within the psy sciences ought to be included in research and given both tools and funding to develop research programs. However, we must be wary of the risks of tokenization, cooptation, and essentialization that are likely to accompany such a transformation. (shrink)

Media and Moral Education demonstrates that the study of philosophy can be used to enhance critical thinking skills, which are sorely needed in today’s technological age. It addresses the current oversight of the educational environment not keeping pace with rapid advances in technology, despite the fact that educating students to engage critically and compassionately with others via online media is of the utmost importance. -/- D’Olimpio claims that philosophical thinking skills support the adoption of an attitude she calls (...) class='Hi'>critical perspectivism, which she applies in the book to international multimedia examples. The author also suggests that the Community of Inquiry – a pedagogy practised by advocates of Philosophy for Children – creates a space in which participants can practise being critically perspectival, and can be conducted with all age levels in a classroom or public setting, making it beneficial in shaping democratic and discerning citizens. -/- This book will be of interest to academics, researchers and postgraduate students in the areas of philosophy of education, philosophy, education, critical theory and communication, film and media studies. (shrink)

A number of theologians engaged in the theology and science dialogue—particularly Pentecostal theologian Amos Yong—employ emergence as a framework to discuss special divine action as well as causation initiated by other spiritual realities, such as angels and demons. Mikael and Joanna Leidenhag, however, have issued concerns about its application. They argue that Yong employs supernaturalistic themes with implications that render the concept of emergence obsolete. Further, they claim that Yong's use of emergence theory is inconsistent because he highlights the ontological (...) independence of various spirits in the world concurrently with his advocation of supervenience theory. In view of these concerns, Leidenhag and Leidenhag urge Yong to depart from his application of emergence theory. In what follows, we plan to address each of these criticisms and demonstrate that they are tenuous, if not unwarranted, especially in light of a kenotic-relational pneumatology. (shrink)

Leo Strauss is perhaps the only important theorist of our time who sought to revive political philosophy as it was practiced by thinkers like Plato, Machiavelli, Hobbes and Montesquieu. His penetrating studies of the masters of both classical political philosophy and modern political thought have suggested that philosophical and political issues long thought dead and buried may be not only alive, but at the root of contemporary uncertainties and perplexities.

This open peer commentary examines whether ethical theory is necessary for effective clinical ethics consultation. While acknowledging that knowledge of ethical theories can be helpful, it argues that high-quality critical engagement - rather than theoretical knowledge - is fundamental for good clinical ethics consultation. Drawing parallels with healthcare ethics education, the commentary suggests that critical analysis and reasoning skills can achieve key consultation functions while avoiding pitfalls like superficial application of theory or disconnection from moral intuitions.

본 연구의 목표는 주재형의 논문 ｢인간적 지식 너머의 지식? 메이야수의 사변적 유물론 비판｣을 독해하고 그의 비판으로부터 사변적 유물론을 방어하는 데 있다. 이를 위해서 본 연구는 우선 메이야수의 사변적 유물론을 재구성한 뒤(1장), 메이야수가 상관주의를 제대로 이해하지 못했다는 주재형의 진단을 논박한다(2장). 이어서 본 연구는 상관주의를 신조(信條)로서의 고독한 상관주의와 논변(論辯)으로서의 보편적 상관주의로 구별하고 주재형의 논증이 양자 사이에서의 왕복에 의해 뒷받침되고 있음을 보이는 동시에 그 왕복이 궁극적으로는 지탱될 수 없음을 보인다(3장). 마지막으로 본 연구는 주재형이 자신의 메이야수 비판으로부터 이끌어 내는 다른 몇몇 귀결 역시 이 (...) 왕복에 의거하고 있음을, 그리고 주재형이 철학적 지향이 다시금 메이야수의 구도 안으로 빠져듦을 보인다(4장). (shrink)

This article explores Jürgen Habermas’s critical employment of Noam Chomsky’s insights and the philosophical assumptions that motivate or justify Habermas’s early enrichment of his universal pragmatics with material drawn from generative linguistics. The investigation of the influence Chomsky’s theory has exerted on Habermas aims to clarify what Habermas means by universalism, reason embedded in language and the universal core of communicative competence—away from various misinterpretations of Habermas’s rationalist commitments and from reductive, conventionalist readings of his notion of consensus. Much (...) against hasty and unexamined incriminations of Habermasian pragmatics, a turn to a neglected and scantly researched topic such as the philosophical affinity of some Chomskian and Habermasian themes (and to the philosophical justification of the points where Chomsky and Habermas part company) will retrieve the kind of depth and nuance that may lead us beyond facile and simplistic understandings of what discursively reaching consensus might mean from a Habermasian point of view. (shrink)

This paper critically engages Cohen’s rejection, in Rescuing Justice and Equality, of Rawls’s conception of redistributive justice. I argue that Cohen’s reading of Rawls is flawed and that his suggested revisions to Rawls’s theory are no improvement. The better interpretation involves seeing Rawls’s project as closer to Kant’s than, as Cohen assumes, to libertarians and egalitarians of his own stripe. Once we interpret Rawls as providing a so-called “public right” account and we add Kant’s account of “private right”, Rawls escapes (...) the problems Cohen charges him with and we obtain good reasons to side with Rawls’s Kantian liberalism against Cohen’s egalitarian anarchism. (shrink)

This essay examines critically two related claims: first, that postmodernism and philosophy of science depend on each other in a manner similar to the Enlightenment and Romanticism, that is, they respond and dispute each other's claims; and second, that what underlies and emanates from both postmodernism and philosophy of science is a political perspective and commitment. These claims suggest not only the possibility of translating from one area to the other when they are critically engaged with each other but also (...) the potential for using both areas simultaneously to transform and possibly improve the human condition. By emphasizing the similarities between science/philosophy of science and postmodernism the essay explores the ways in which these two enterprises or groups of people can learn from one another and benefit from each other's insight. (shrink)

Illustrates how Marcuse's theory sheds new light on current debates in both education and society involving issues of multiculturalism, postmodernism, civic education, the "culture wars," critical thinking, and critical literacy.

This essay argues that what makes Michel Foucault’s oeuvre not only stand apart but also cohere is an assiduous philosophical practice taking the form of an ongoing yet concrete self-modification in the medium of thought. Part I gives an account of three essential aspects of Foucault’s conception of philosophical activity. Beginning with his famous characterization of philosophy in terms of ascēsis, it moves on to articulate his characterization of philosophical practice as a distinct form of meditation, differing from both Cartesian (...) meditation and Hegelian meditation, as it aims to stand vigil for the day to come and operates as a preface to transgression. Part II begins the articulation of crucial traits left implicit in this understanding of philosophy by turning to Foucault’s in-depth investigation of philosophy in Antiquity during his lectures at the Collège de France in the 1980s. First, it develops how philosophy here begins to constitute and distinguish itself by establishing itself as an activity that has a privileged relationship to truth and truth-telling as an unremitting, existentially determining challenge for the philosopher. Further, it instantiates how Platonism elaborates the need for a sustained ‘auto-ascetic’ ethical non-compliant differentiation as the condition of possibility for accessing and stating truth, and then describes how the assertion of an ethical differentiation and attitude in Cynicism takes the form of an insistent combat for another world in this world. Finally, it underlines how the ethical-practical philosophical work upon oneself in Antiquity is developed in an ongoing critical and political exchange with others. Part III indicates how ethical differentiation according to Foucault remains an essential precondition for the practice of philosophy and is further developed in the modern age. This is particularly perspicuous in Kant’s determination of the Enlightenment, in the attitude of modernity exemplified by Baudelaire, and in the history of revolt since the beginning of early Modernity. On this background, Part IV develops how philosophy as an ongoing meditative practice of self-modification leads to an affirmative critique, confirming the virtuality of this world in order to investigate the potentiality in the examined. In this manner, the essay presents Foucault’s philosophical practice as well as an outline of the history of ideas of a seemingly alternate, yet still agenda-setting conception of philosophical practice today. (shrink)

Thirty years after the death of Michel Foucault, notwithstanding the fact that his thought has profoundly shaped the contemporary reflection and contributed to move beyond structuralism, the Urban Political Ecology in general and the Urban Political Ecology of water in particular are still dominated by Marxist-inspired theoretical frameworks. This paper aims to provide a theoretical rationale for the development and implementation of a Foucauldian ap-proach to the UPE of water. We show how a Foucauldian approach could shed light on the (...) hydro-social cycle and could be the basis of a specific form of scholarly political engagement. (shrink)

in this article, we explore how responsible research and innovation (RRI) interacts with the current political context. We examine the (1) possible consequences for RRI and related agendas if values associated with ‘populist’ movements become more pervasive, (2) the role that a lack of RRI has potentially played in the development of this political context, and (3) how RRI as a concept, practice, and research agenda should respond. We argue that whilst RRI is threatened, it is now more important than (...) ever. We propose that RRI needs to go beyond being a method for facilitating societal input into research and innovation and for highlighting desired impacts. RRI needs to evolve to provide an effective conduit for criticisms and the input of critical thinking and reflexivity into science and innovation, including in terms of economic policy and politics. (shrink)

The role of mathematics in the development of Gilles Deleuze's (1925-95) philosophy of difference as an alternative to the dialectical philosophy determined by the Hegelian dialectic logic is demonstrated in this paper by differentiating Deleuze's interpretation of the problem of the infinitesimal in Difference and Repetition from that which G. W. F Hegel (1770-1831) presents in the Science of Logic . Each deploys the operation of integration as conceived at different stages in the development of the infinitesimal calculus in his (...) treatment of the problem of the infinitesimal. Against the role that Hegel assigns to integration as the inverse transformation of differentiation in the development of his dialectical logic, Deleuze strategically redeploys Leibniz's account of integration as a method of summation in the form of a series in the development of his philosophy of difference. By demonstrating the relation between the differential point of view of the Leibnizian infinitesimal calculus and the differential calculus of contemporary mathematics, I argue that Deleuze effectively bypasses the methods of the differential calculus which Hegel uses to support the development of the dialectical logic, and by doing so, sets up the critical perspective from which to construct an alternative logic of relations characteristic of a philosophy of difference. The mode of operation of this logic is then demonstrated by drawing upon the mathematical philosophy of Albert Lautman (1908-44), which plays a significant role in Deleuze's project of constructing a philosophy of difference. Indeed, the logic of relations that Deleuze constructs is dialectical in the Lautmanian sense. (shrink)