This chapter argues that while we are polarized on narrowly defined issues, we agree on more basic principles, ideals, and goals‐which don't get as much attention in the media compared to arguments over how we should pursue them. Captain America not only defended justice, equality, and liberty to the Red Skull, but has represented them as the core ideals of the United States of America. Refocusing our attention on these ideals, remembering our common points while debating (...) differences, is the first step towards recovering a sense of national unity and restoring civility to our political life. All it takes is the determination to be better and the judgment to decide how to be excellent at what we want to do and who we want to be, and to work together to help create the society we want to live in. (shrink)

Roger Fortin has written a thought-provoking history of the Founding Fathers' ideals and America's promise. Being the core and essence of America's identity, the Founders' ideals can inspire individuals and the community to live more meaningfully and purposely, 'one for all and all for one'"--Back cover.

This dissertation argues that the current tendency to define liberal constitutionalism in terms of the impersonal and formalistic ideals of the rule of law diverges from early liberal theories of constitutionalism, which were sensitive to the occasional need for extra-legal discretionary exercises of power to deal with the unpredictable contingencies of politics. This understanding of politics shaped the constitutional and political thought of liberal thinkers from John Locke, David Hume, and William Blackstone to Alexander Hamilton, James Madison, and other (...) Federalists who defended the extraordinary powers of the American presidency. Since these early liberals recognized that it would sometimes be necessary for an executive to perform extraordinary actions in response to unforeseeable events, they were reluctant to place excessive legal checks on executive power. Consequently, they emphasized the importance of limiting executive power to those with "fit characters." In particular, they looked to those politico-moral virtues associated with republicanism to supplement and enhance the constitutional machinery of government that was designed with the ordinary course of politics in mind. Although early liberal theorists and the designers of the American Constitution abandoned many of the core principles of republicanism, particularly its reliance on a virtuous and active citizenry as the best guarantee of free government, they preserved a place for distinctively republican virtues such as patriotism and disinterestedness in the office of the executive. In fact, the Federalists made the American presidency the primary repository of republican virtue in the new government. The first century of liberal constitutional theorists was actually skeptical of the ability of impersonal institutional devices such as the separation of powers and checks and balances to secure a free and effective government without the presence of fit characters. Since formal institutions are imperfect and often inadequate---both in dealing with political contingencies and in checking the executive---these thinkers supplemented legal and institutional safeguards with character requirements to minimize potential abuses of largely indeterminate executive powers irreducible to law. An abiding conviction that uncertainty is the only certainty in politics led them to prefer flexible approaches rather than the rigid formulas in theorizing constitutionalism. (shrink)

The United States leads the world in incarceration, and the United Kingdom is persistently one of the European countries with the highest per capita rates of imprisonment. Yet despite its increasing visibility as a social issue, mass incarceration - and its inconsistency with core democratic ideals - rarely surfaces in contemporary Anglo-American political theory. Democratic Theory and Mass Incarceration seeks to overcome this puzzling disconnect by deepening the dialogue between democratic theory and punishment policy. This collection of (...) original essays initiates a multi-disciplinary discussion among philosophers, political theorists, and criminologists regarding ways in which contemporary democratic theory might begin to think beyond mass incarceration. Rather than viewing punishment as a natural reaction to crime and imprisonment as a sensible outgrowth of this reaction, the volume argues that crime and punishment are institutions that reveal unmet demands for public oversight and democratic influence. Chapters explore theoretical paths towards de-carceration and alternatives to prison, suggest ways in which democratic theory can strengthen recent reform movements, and offer creative alternatives to mass incarceration. Democratic Theory and Mass Incarceration offers guideposts for critical thinking about incarceration, examining ways to rebuild crime control institutions and create a healthier, more just society. (shrink)

Professor Konvitz explains the connection of ILR 308 to the present semester’s study. In 308, he explored the evolution of those American ideals inherent in the Constitution and the Bill of Rights and subsequently utilized and interpreted by the court decisions of the American judicial system, particularly the Supreme Court. Many of the values reflected in these fundamental documents, Professor Konvitz suggests, were not original with the founders of the Republic but were derived from much more ancient, (...) abstract, and broader principles inherent in Western civilization. Konvitz quotes Immanuel Kant: “precepts without concepts are empty; concepts without precepts are blind.” As the first semester explored the precepts that were underpinning of American constitutional law, the second semester would explore the broad Western intellectual tradition from which the Constitution and Bill of Rights, and other aspects of what we know as American ideals, were largely rooted. He offers several examples. (shrink)

More rejects Stoic and Christian asceticism, Dr. Konvitz tells us, in favor of pleasure and pleasant experiences as a proper expression of natural reason so long as the exercise of personal pleasure does not hurt others or have unpleasant aftereffects. The denial of pleasure is only justified when it is done for the higher good of society. Such sacrifice of pleasure ultimately will be rewarded by God. More distinguishes between illusionary pleasures and the higher forms of intellectual and moral pleasures. (...) Professor Konvitz suggests that More’s views on pleasure constitute a new and extraordinary way of viewing the world. John Stuart Mill was influenced by More’s insights in the definition of utilitarian principles that Mill himself would enunciate in his own writings and in his discussion of human liberty. (shrink)

This book aims to provides an introductory survey of Montesquieu's economic ideas and a fresh examination of the longstanding controversy over the meaning and purpose of Montesquieu's The Spirit of the Laws. No one doubts that Montesquieu helped to formulate the core liberal ideals at the heart of the development of liberal republicanism on both the European and American continents. Yet, questions remain about Montesquieu's political intentions. In particular, the view of Montesquieu as a conscious proponent of (...) commercial modernity has come under increasing scrutiny. While not ignoring recent scholarly challenges, Bibby moves the debate forward by uncovering the many hidden connections between commerce, liberty, and religion in The Spirit of the Laws. A failure to make these connections, Bibby argues, has led to significant interpretative errors. This book attempts to eliminate one source of the confusion which continues to cloud Montesquieu's political arguments in obscurity. (shrink)

Ethics consultation has become an integral part of the fabric of U.S. health care delivery. This article summarizes the second edition of the Core Competencies for Health Care Ethics Consultation report of the American Society for Bioethics and Humanities. The core knowledge and skills competencies identified in the first edition of Core Competencies have been adopted by various ethics consultation services and education programs, providing evidence of their endorsement as health care ethics consultation (HCEC) standards. This (...) revised report was prompted by thinking in the field that has evolved since the original report. Patients, family members, and health care providers who encounter ethical questions or concerns that ethics consultants could help address deserve access to efficient, effective, and accountable HCEC services. All individuals providing such services should be held to the standards of competence and quality described in the revised report. (shrink)

Professor Konvitz suggests that the plays of Sophocles and Aeschylus enhance humanity’s understanding of guilt, innocence, and Divine punishment. Oedipus Rex and Antigone, in particular, are analyzed in detail.

Professor Konvitz distinguishes between Homeric and Hebrew literary styles. In the Illiad and Odyssey, everything that Homer wants to say is put in the foreground and externalized. The events and relationships between the mortal characters and the gods are clearly explicated. In the Bible, on the other hand, only so much of the setting and relationships as is necessary is revealed. God is the unknowable, incomprehensible background to the action. God’s motives are seldom revealed and require explanation and interpretation. The (...) stories in the Bible certainly can be explained from the point of view of the senses, but to a man of faith they are the story of the working out of God’s will. Several examples are given to illustrate this. (shrink)

Alexander, in opposition to the Greek parochialism of his time, introduced the concept of world citizenship to his empire. Professor Konvitz explains that the concept that all humankind was to be deemed fellow citizens was revolutionary and was to change the Western world.

The concepts of biblical time and history were unique in the ancient world and were adopted by western civilization. In the Hebrew Bible, there is a straight line of movement from the story of creation, Adam, Abraham and the Covenant, Exodus to the concept of the Messiah. This linear history is continued in the New Testament in the story of Jesus as the Messiah, his life and death, and the concept of the second coming of the Messiah. For the Bible (...) as a whole, each event is unique; there is no repetition. Time is real and the story moves forward in time, Professor Konvitz argues. From their early philosophers and historians to the Stoics, Greek thinkers believed in the cyclical nature of time and history, with some arguing for reincarnation and others, prototypical social scientists, seeing repetition of patterns in human behavior. (shrink)

God’s love is demonstrated in commandments such as the keeping of the Sabbath and the concepts of charity elucidated in the Bible. Such commandments, Professor Konvitz explains, help define our duties to our fellow beings, especially those less fortunate than ourselves, suggesting an outline of what constitutes human rights. Although man is given dominion over the Earth, he is also charged with exercising good stewardship over it.

Responding to a student question, Professor Konvitz uses the incident of the Camden 28 assault on draft records to distinguish between revolution and civil disobedience. He then goes on to discuss Socrates’ understanding of religion, its basic aspects, and the nature of mysticism. In an effort to find true understanding of intellectual and moral concepts, mankind is reaching toward God. Socrates’ view of God was a monotheistic one, and he was consequently charged with heresy and subsequently condemned to death.

More postulates a mythical society based on the laws of nature and a theology that includes a belief in Divine Providence, the existence of an immortal soul in humans, and reward and punishment after death, which causes Utopians to live wisely and justly. More compares the fair arrangements in Utopia with societies in other nations in which the aristocracy and the wealthy contribute little to the general good but live splendidly. Laborers, farmhands, and coachmen, whose work is essential to society, (...) in contrast, live in wretchedness, fearing the extreme poverty of old age. The upper classes rule society and enact its laws that codify the misery of the poor. Even they, however, would be happier in Utopia. (shrink)

Locke’s views on religious toleration are a “tremendously important contribution” on this subject, which anticipated the First Amendment to the Constitution and subsequent Supreme Court decisions. Professor Konvitz argues that religious liberty is a prerequisite to all the liberties of the human spirit including freedom of speech, press, and assembly. He further asserts that, historically, revolts against oppressive governments often bring with the struggle for religious liberty. Locke’s basic concepts regarding religious freedom are explained. These include the right of individuals (...) to maintain their personal religious beliefs free from the interference and persecution of either an established ecclesiastical order or the state, the nature of churches as voluntary self-governing organizations, the importance of the separation of church and state, and the importance of religious tolerance for the religious opinions that differ from the norm. For Locke, religious freedom is not absolute. Intolerant sects that call for the dissolution of the state unless it accepts their religious viewpoint, that serve foreign governments, that advocate practices violating the laws of civil society, or that deny the existence of God should not be tolerated. (shrink)

To understand William James’s pluralism, suggests Professor Konvitz, one must understand the influence of Emerson’s view of evil. Emerson postulates that every evil is utilized in some way for good, and there is an inevitability of good winning out. James, Professor Konvitz argues, rebels against such optimism. For Emerson, the concept of evil contradicts his belief in the infinite capacity of mankind and his belief in the religious tradition that God the Creator creates only good. Konvitz then relates this view (...) of God to Emerson’s acceptance of the concept of the universal spiritual totality or the Over-Soul and explains why, in this spiritual oneness, there could be no room for actual evil. William James is introduced with a brief biographical sketch of his work as a physiologist, a psychologist, and finally a philosopher interested in religion. (shrink)

The evolution of the concepts of resurrection and immortality in Judaic-Christian thought are explored by Dr. Konvitz. There are hints in the Book of Daniel of these concepts, which begin to affect Pharisaical Jewish thinking and, later, are evinced in the New Testament—a likely consequence of the influence of Greek philosophy. The concept of resurrection is central to Christianity.

Professor Konvitz states that John Locke was one of the most influential political philosophers of the last two centuries. Locke’s writings were the intellectual basis for many of the ideas embodied in the American Declaration of Independence and Bill of Rights. Locke’s Second Treatise on Government and A Letter Concerning Toleration form the intellectual link between ancient, classical political thought and constitutionalism and modern democratic thought. More and Locke agree that man is created by God and has the laws (...) of nature to govern him. More takes man out of the state of nature and places him in a governed group with a civil order. Locke describes man in the state of nature as living according to reason without civil society. According to Thomas Hobbes, in Leviathan, man in a state of nature is in a state of war of all against all. Without government, Hobbes postulates, man is a beast. (shrink)

For Locke, Professor Konvitz suggests, political sovereignty is dependent upon the existence of a social contract between the sovereign, the legislature, and the people who, through this contract, agree to be governed. It is the right of the governed, acting as a whole, to revolt against their government when it no longer protects their natural rights and to seek a new government that will act in accordance with these rights. It is further the right of individuals within such a society (...) to refuse to act in accordance with specific laws that offend their personal conscience, but they should be prepared to suffer consequences for violating such laws. In the latter concept, Locke, Professor Konvitz asserts, has anticipated the essential elements of the concept of civil disobedience. (shrink)

Our relation to God and God’s judgment is, for the man of faith, the realm of truth. Mere appearance is the realm of ignorance and falsehood. The Greek philosophers, Dr. Konvitz explains, also saw the distinction as being mitigated by reason. There is a difference between what the senses tell us and what the mind tells us, and this can only be arrived at by thought. The evolution of Greek philosophy on this subject is elucidated.

The importance of the Roman Emperor Marcus Aurelius and his Meditations in developing Stoic philosophy, religion, and a way of life are discussed. Understanding the true self, standing apart from the effect of society and the physical world—this is the essence of the Stoic philosophy. Man also has the responsibility of acting in a benign way to his neighbors regardless of how they respond. Stoic philosophy, notes Dr. Konvitz, dominated Western philosophic thought for five centuries until the rise of Christian (...) philosophy. (shrink)

In its discussion of civil law versus higher law, Sophocles’ play expounds on the basic principles that define humanity and reflect human’s godly qualities.

As a philosopher, Professor Konvitz explains, James rejected that the scientific method was the only method by which to arrive at the truth. Advocates of religion, James argued, have a right to assert the moral and spiritual nature of the world because both views assume the rational nature of the universe. He rejects the claims of his time that religious beliefs are specious. But religions, just as science, must prove themselves.

Locke saw man in the state of nature as governed by reason. In this state, all are equal and independent. No one should harm another. This conceptualization is what the Declaration of Independence speaks of as the “Laws of Nature and Nature’s God.” Professor Konvitz contrasts and compares More’s, Hobbes’, and Locke’s viewed of the state of nature.

Professor Konvitz’s introduction to Emerson has not been recorded here, and this lecture appears incomplete. For Emerson, Professor Konvitz asserts, man’s mind is prior to the natural world and that world is as man perceives it. Nature, Emerson tells us, appears chaotic until the human mind begins to classify it, to understand its laws, and to provide coherence. As man understands and experience expands, the world expands for him.

Professor Konvitz explores Emerson’s critique of history, its impact on human lives in the present, and its relation as a continuum in the evolution of man’s understanding of universal moral principles. Man makes his own history, asserts Emerson. Rather than being fixed and permanent, history evolves in response to man’s interest and selectivity. History is only that part of the past that is usable to us and the rest has no significance. Therefore, Emerson is critical of those whose lives are (...) governed by the past and suggests that it is necessary to live in the present, using the past only to enhance the experiences of the present. Professor Konvitz develops these themes by extensive quotations and examples. He then explores Emerson’s view that just as there are laws in the natural world or the physical realm, there are also laws that must work in the moral realm, that, when discovered, move mankind forward. (shrink)

Professor Konvitz asserts that insofar as they believe there are limits to intelligence, to logic, and to the scientific method, Emerson and James agree. James, on the other hand, rejects the concept of an absolute deity, be it God or the Over-Soul, as irrational, since a perfect, omniscient governor of the universe presupposes a perfect world and does not explain evil or allow for human choice or history. For James, God is a superhuman person who is finite but calls for (...) humanity to cooperate in his purposes. If you agree with God’s purposes and follow the commandments, you can bring about God’s purposes. Although there are no guarantees, as long as there is the possibility of improving the world, life is justified. Professor Konvitz compares James’ view of God to the biblical view. Professor Konvitz’s last lecture on James and his remarks on conclusion of the semester are unavailable. (shrink)

Some theorists, such as Ian Reilly, locate satirical fake news like The Daily Show at the very core of the Fifth Estate. Although The Daily Show exemplifies the Fifth Estate for Reilly, his ideal vision of satirical fake news as linking theory and practice, critique and action, is better reflected by media hoaxsters the Yes Men. To appreciate the function of the fake news elaborating the ethos of the Fifth Estate, it is instructive to consider places outside of North (...) America where Fifth Estate actors are clearly doing something more than journalism critique. The author discovers rather the rightful place of The Daily Show in American political culture, its venerable literary lineage, and how obviously well‐qualified Comedy Central style fake news is to elaborate an ethos for the Fifth Estate. (shrink)

In the Second Treatise on Government and A Letter Concerning Toleration, Locke spells out the hitherto only implied concept of human rights presumed by the concept of natural law. These include the right of property, which is derived from what is removed from the state of nature by the work of man’s body and his hands. To protect this property and to govern other aspects of human relationships and rights, civil society is established. Professor Konvitz explains the interaction of Marxist (...) thought with this labor theory of property. He also mentions the other inalienable rights that Locke identifies as life, property, religion, and the right to raise and educate a family. (shrink)

Professor Konvitz quotes the Hebrew and Christian Bibles as well as modern authorities to expound the concept that the self can only be fully developed in context of the rest of humanity rather than by selfish self-interest. One’s neighbor, in this view, is to be seen as one’s fellow human and not limited to those in our immediate vicinity. The parable of the Good Samaritan is explored at length.

In this new, updated edition of a book heralded as a clarion call to the nation's conscience, William Bennett asks why we see so little public outrage in the fade of the evidence of deep corruption within Bill Clinton's administration. The Death of Outrage examines the Monica Lewinsky scandal as it unfolded, from Clinton's denials that he had had sex with a young White House intern, to his testimony before the grand jury, to the nation's decision not to remove Clinton (...) from office. Brick by brick, Bennett dismantles the wall of defenses offered by Clinton and his apologists, and casts the clear light of moral reason and common sense on a shameful chapter in American history. (shrink)

This paper argues for the necessity of universal health care (as well as universal free education) using a different argument than most that have been made heretofore. It is not meant to conflict with but to strengthen the arguments previously made by others. Using the second paragraph of the Declaration of Independence and the Preamble to the Constitution we argue that universal health care in this day and age has become a necessary condition if the ideals of life, liberty (...) and the pursuit of happiness are to be more than an empty promise and if the discussion of “promoting of general welfare” in the preamble is to have any meaning. (shrink)

This integrative volume proposes major revisions to the APA ethics code and works toward creating an ethics code applicable across psychology, psychiatry, and related mental health professions. Careful analysis identifies theoretical and structural deficits in the principles and standards comprising the existing APA code, corrects its ambiguities, and provides scientific and compare-contrast illustrations to address current and potential controversies arising from current gray areas. Proposed revisions are informed by the American Medical Association, Canadian Psychological Association, and international ethics codes, (...) emphasizing not only clearer language and diverse situations but also deeper conceptualizations of professional skills such as decision-making and client engagement. Ideally, the resulting universal code would be more inclusive of evolving ethical challenges in increasingly complex work environments and society. Included in the coverage: Comparison of the APA and CPA ethics codes. Proposing five core and five supplementary ethical principles and their sub-principles. Analyzing the APA's ethical standards toward revising the APA ethics code. Elucidating new standards, domains, sub-domains, and meta-principles. Culling lessons from the 2017 AMA medical ethics code. Examining ethical decision-making: fallacies/biases and models. Proposing new concepts, such as participatory ethics and psychological co-regulation. Giving concrete and practical recommendations toward revising the APA ethics code and creating a universal mental health ethics code. An exhaustive text that spans clinical, research, teaching, and education domains, Revising the APA Ethics Code is essential reading for ethics scholars, practitioners, and the APA administrative and ethics committee hierarchies. These real-world guidelines will help ensure that the mental health professions remain both modern and moral. (shrink)

A core challenge for contemporary bioethics is how to address the tension between respecting an individual’s autonomy and promoting their wellbeing when these ideals seem to come into conflict (Not...

continent. 1.2 (2011): 136-140. In early 2011, Cow Heavy Books published The Official Catalog of the Library of Potential Literature , a compendium of catalog 'blurbs' for non-existent desired or ideal texts. Along with Erinrose Mager, I edited the project, in a process that was more like curation as it mainly entailed asking a range of contemporary writers, theorists, and text-makers to send us an entry. What resulted was a creative/critical hybrid anthology, a small book in which each page opens (...) to a new iteration of textual desire. These texts explore the material possibilities of the book. Somewhat parallel to the call of N. Katherine Hayles who, in her book Writing Machines , urges literary theorists to take up the practice of Medium Specific Analysis (to account for the way the medium in which it is presented conditions or at least bears on a literary text). I see in the imagined works of The Official Catalog a call for the innovative writers of today to become Medium-Responsive. This would mean thinking through the specific (materially constrained) possibilities offered by the media in which texts are presented, and in thinking of the literary text as a kind of art in the greater context of other arts and the book as a medium situated within the context of many other media. In doing so, the contemporary writer refutes the chorus of critics who lament the death of the book by consistently reinvigorating literary innovation. The following are selections from The Official Catalog of the Library of Potential Literature that show possible paths for (thinking about) new writing that engages with its medium. —Ben Segal, Editor THE CUBE Even the most radical non-linear texts have tended to exploit or subvert only the sequential possibilities of print—from the continuous loop of Joyce's Finnegans Wake to the shuffled cards of Marc Saporta's Composition No. 1 —but The Cube takes such multiplicities to an entirely new level. Set in a grid, the book's words can be read conventionally, across the page, as well as down each column—with either route making complete grammatical sense. But they can also be read as stacked strata and mined like lexical core samples through the layered pages of the book. Each path tells the same story from a different perspective (the narrative, naturally, hinges on the potential outcomes of a throw of cubed dice). By opening up the z-axis to reading in this way, The Cube recognizes the book as a three-dimensional sculptural space. Taking its lead from Armand Schwerner's (If Personal) and Raymond Queneau's Cent mille milliards de poèmes , The Cube reads like a experiment by Christian Bök precision printed by Emily McVarish. Craig Dworkin is the editor, most recently, of The Consequence of Innovation: 21st Century Poetics (Roof Books, 2008), The Sound of Poetry/The Poetry of Sound , with Marjorie Perloff (U. Chicago Press, 2009), and Against Expression: An Anthology of Conceptual Writing , with Kenneth Goldsmith (Northwestern UP, 2010). He teaches at the University of Utah. HE GOES In He Goes , we read notes, letters and e-mails from a scholar father to his novelist daughter. We read of the father's musings on Beckett, on Pinter, on Anne Frank; his description of a woman hanging laundry from a line. We read about his journey toward dying, followed by a brief, third person account of his death, and his obituary. Then a long series of blank pages that demand to be read in real time, non-sentence by non-sentence, blank page by blank page. Finally—and it is here that this peculiar little book begins to soar—the dead father writes to his as-of-yet-still-living daughter. He does not write from death. He does not write from life. The words unprint, unstamp, unkindle. Still, they require no translation. The father "writes" (for lack of a better word) about the serendipitous, the commonplace; he recommends another book. He jokes. He asks his daughter how her stomach is. He says forget about presence in absence, darling; screw words as memorial and the guys in garbage cans and loss as redemption and I can't go on I must go on. He goes, "Love, Fodder." He goes, "incidentally." He goes, "I thought you might like to know." Elizabeth Graver is the author of a story collection, Have You Seen Me? , and three novels: Unravelling ; The Honey Thief ; and Awake . Her work has been anthologized in Best American Short Stories , Best American Essays , and Prize Stories: the O. Henry Awards . She teaches at Boston College. THE PAPER ARCHIVIST A stunning package and a triumph of imagination, The Paper Archivist at times looks to be less a book than an abstract expressionist painting. Softly bound, its contents unfold to a single sheet of uneven thickness and texture—a canvas splattered with colored lines, stickers, broken sentences, and nonsense pictographs. But by following the directions to fold, dip, smell, rub, scratch, and tear the sheet according to the contingencies of the weather and using only the objects at hand, the reader slowly brings the forces hidden in the noise into a glorious sculptural convergence, processing a different story and shape each time. This is the rare book that continues to stir, whirl, and pop on every new reading. Sean Higgins blogs at BOMBlog where he is responsible for the column Volumes and Territories, as well as Ghost Island , a fledgling collaborative intellectual collective. THE SLOW BOOK The Slow Book , written by an anonymous author at the dawn of literacy, on a minor planet (otherwise notable only as the source of that exceptionally hardy, not very tasty grain called “shef” sowed on hostile planets as an early step to colonization), and encoded into a series of punctures on a strip of copper coiled inside a clever device, something between a player piano and an old-fashioned film projector, is being released into print, as was the author’s intention, at a rate of one word per century (local time). Each word is, across the Forty Galaxies, agreed to be uncannily apt for the century in which it appears—even “of,” in a century during which the highest value was attached to fidelity, whether to ideals, worlds, or romantic love; even “the,” which governed two centuries, one extraordinarily materialistic, during which advances in propulsion and navigation accelerated the exchange of exceptional objects between the remotest planets of the Forty, and one in which the central concern, both of philosophers and the common man, was whether, in an age of rapidly proliferating hypothetical worlds, anyone or anything concretely existed at all. Even those words published long before interstellar contact can be seen in retrospect to have transgalactic pertinence. As a result, attempts to abstract the machine from its publishers, Hobson & Hui, in order to “predict the future” for insight or gain by “fast- forwarding” the copper strip have been many and ingenious. While, in centuries of skepticism (“maybe”), or of unrest (“go”) the book has been nearly forgotten, in others it seems to haunt every thought, every deed, despite the fact that the subject of The Slow Book is still unclear. So far only a few sentences exist in print; everyone knows them, can quote them, offer the standard exegeses and assorted heresies; yet certainties are the stuff of adolescence; mature readers are forced to acknowledge that these sentences are probably only a preamble to the main argument. They contain no proper nouns, nor can we identify any definite theme. There is even disagreement about their tone, whether coolly ironic, as some insist, or ardent. The appearance of an unusual grammatical case, sometimes called the future pluperfect continuous, used to describe events that at some future point will have always been true (but are not yet)—hitherto known to appear only in the synthetic dogmas of the Thanatographical Society, and in certain highly circumscribed religious contexts—has suggested to some scholars that the Slow Book was originally intended for ritual use, but the proximity of the usage to a term designating a small hand plow that, as Pott and Mielcke have convincingly shown, would have borne a distinctly obscene double meaning in its culture of origin in the author’s time, argues otherwise. It is likewise unclear whether the situation that seems to be—with teasing incompleteness—sketched out in these few lines is intended as an illustration of general principles, a case study, a dramatic scene, or an extended metaphor. In short, we have no idea what The Slow Book is about. In our own time, we believe that it is almost certainly a work of fiction, but that may be because we live in the century of “if”. In each age, perhaps, we see the book we most need to read. Some have dared to suggest that the metal strip is blank until, with millennial fanfare, it advances into its new position, that no ur-text exists, that the book itself is brought into being—written—by our need. But that is exactly the sort of thing we would believe, in 7645. Shelley Jackson is the author of the story collection The Melancholy of Anatomy , the novel Half Life , and hypertexts including Patchwork Girl . The recipient of a Howard Foundation grant, a Pushcart Prize, and the 2006 James Tiptree Jr Award, she has also written and illustrated several children's books, including The Old Woman and the Wave ; Sophia, the Alchemist's Dog ; and Mimi's Dada Catifesto . Her stories and essays have appeared in Conjunctions , McSweeney's , The Paris Review , and Cabinet Magazine . In 2004 she launched her project SKIN , a story published in tattoos on 2095 volunteers. THE BOOK OF SOUNDS The Book of Sounds is just that: a book of sounds made when letters are construed in new ways to bring forth out of the alphabet new forms of speech. A book meant to be read out loud, The Book of Sounds is not unlike Laurie Anderson's O Superman or Brian Eno's Music for Airports in its attempt to make music out of the most primary and simplest of methods. It breaks language down to its barest bones and makes out of the page a drum that has never before been beaten upon. Peter Markus is the author of a novel, Bob, or Man on Boat (Dzanc Books) as well as two books of short fiction, Good, Brother and The Singing Fish , both of which were published by Calamari Press. A new collection of stories, We Make Mud , is now available from Dzanc Books. PARADISE OF THE BLIND by Celan Solen Although the reclusive Celan Solen published his first and only book in 1963—paying out-of-pocket for a limited edition of the slim collection No One May Have the Same Knowledge Again —he remained in American obscurity for almost three decades. In 1992 a micro-press in Istanbul brought out No One in Turkish. A German translation followed in 1995. Soon it became clear in literary circles Solen was a world-class (if highly unclassifiable) artist—lyrical, dense, enigmatic—who could undo the conventional short story in 397 words by inventing impossible worlds housed in impossible whirls (in “Small Sadnesses,” a single chartreuse tree frog in Borneo unknowingly holds time together by its very presence in the universe, while each letter of its tale refers, not to itself, but to the one preceding it in the alphabet). By his disappearance last year, Solen was considered master by a generation of writers and critics (except, alas, for those gentlemen in the Swedish Academy). Imagine, then, that generation’s delight at the discovery, locked away in the author’s safe-deposit box, of his second and final composition. Had Lynch’s Lost Highway been book instead of film, and had it been penned by Beckett at his least certain, revised by Barthelme at his most formally deranged, and typeset by Derrida at his most semiotically catastrophic, the result might have been something like Paradise of the Blind : interlacing narratives of a man composed of borrowed organs (whose most cheerless and difficult to locate, god, could only have been invented by an empty heart), a nonexistent medieval painting blamed for the ruin of future hope, and the spread of a philosophy that holds earth a mistake constantly recurring in the dream of a fish lying on the floor of the Atlantic (if the fish wakes, our world winks off)—all contained in a text packed with typed-over passages, torn postcards, poems that can be deciphered only when held up to a mirror, pages ornamented with trompe-l'œil paperclips and coffee stains and buzzing houseflies, some busy with illegible runes that dissolve when exposed to light, three that smell like roses or lemons (depending on whether a man or woman is reading), two that stain with the bloody fingerprints of the those who handle them, one that ignites when brushed with breath, thirteen sewn from baby skin, one that moans when touched, and one that screams—yet all without mass, unimaginable, and invisible. Lance Olsen is author of more than 20 books of and about innovative fiction, including, most recently, the novels Calendar of Regrets (2010) and Head in Flames (2009). He teaches experimental narrative theory and practice at the University of Utah. SUPERSTRUCTURE! by Barbara D'Albi As soon as I opened the third drawer of Barbara D'Albi's wooden novel, everything became hopeless. Now in Ithaca, there was no going back. And it wasn't just the intricate series of shelves, hinged doors and locked drawers which D'Albi layered into the book, no, lo, I was constructed anew by the story. Who else but D'Albi to imagine a God who becomes a carpenter and gets killed?! And makes it good! You want stories? D'Albi is a skyscraper, built with planes and levers. Momentarily I wondered where I could shelve this book, and then I thought: no matter; I couldn't put it down. Adam Robinson lives in Baltimore, where he runs Publishing Genius. He is the author of Adam Robison and Other Poems and Say, Poem. 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In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Good and Bad Ways to Think about Religion and Politics by Robert Benne, and: The Way of Peace: Christian Life in the Face of Discord by James M. Childs Jr.Bruce P. RittenhouseGood and Bad Ways to Think about Religion and Politics Robert Benne Grand Rapids, Mich.: Eerdmans, 2010. 127 pp. $14.00The Way of Peace: Christian Life in the Face of Discord James M. Childs Jr. Minneapolis: Fortress Press, (...) 2008. 149 pp. $19.00A comparison of Robert Benne’s Good and Bad Ways to Think about Religion and Politics and James Childs’s The Way of Peace illustrates the current divisions in political theology in the US Lutheran tradition. Benne’s book is a polemic aimed at the leadership of the mainline Protestant denominations and their mode of engagement with the American political process. In Benne’s account, these denominations draw too direct and exclusive a line between Christian faith and liberal political commitments; conversely, he sees greater agreement between core Christian norms and conservative political concerns. By contrast, Childs’s book provides an exegetical development of Christian norms of peace and peacemaking, followed by direct applications of Christian norms to public issues of economic justice and war that parallel the positions of secular liberals.Benne seeks to explore anew the issue of how Christians should interact with the political process. Unlike H. Richard Niebuhr, who undertook a similar project in Christ and Culture, Benne engages contemporary secular interpretations and critiques of religious engagement in politics. Benne rejects the strict separationist positions of the new atheists such as Richard Dawkins and the fusionist positions he attributes to Paul Tillich and the leadership of the contemporary mainline denominations in favor of a critical engagement model based on the Lutheran two kingdoms doctrine. Benne’s passion is not matched by the strength of his arguments. There is a straw man quality to his characterization of his antagonists. For example, Benne describes Tillich as seeing no difference between the demands of the Christian faith and democratic socialism. But Tillich explicitly recognizes the limitations of democratic [End Page 195] socialism in expressing Christian ideals and makes clear that his preference for this form of government is conditioned on a historical situation in which the alternatives are laissez-faire capitalism, fascism, and communism. Benne displays epistemological hubris when he questions mainstream scientific judgments. For example, he mocks the “alleged global warming consensus” (35) without offering any evidence that he possesses the necessary evidence or expertise to judge that consensus. He adds questionable historical claims, exaggerating Nazi persecution of Christians and minimizing the religious motivation of the European wars following the Reformation.Childs’s treatment of the question of how Christians are to engage in the US political process is even more problematic than Benne’s. His political prescriptions are written as if the problem did not exist, as if there existed a unified Christian polity fully faithful to its ideals that could express those ideals directly in the nation’s public policies. In this, there is a lack of the moral realism that Lutherans traditionally express through the doctrine that Christians are simul justus et peccator (at the same time justified and sinner). It is telling that the only sins that Childs acknowledges in the church are those that correspond to secular liberal norms: “racism, sexism, classism, and other forms of discrimination” (110). Childs’s representations of the church as holy, a community of peacemakers, and a sign of peace are normative not descriptive, effacing the traditional Lutheran distinction between the visible and invisible church. Childs also demonstrates a lack of political realism with respect to the influence of Christians in the American political process. In proposing that public policy be directed by Christian ideals, Childs either presupposes a significant conversion of our pluralistic society or he imagines that those not presently acting in the political process according to Christian moral principles can be persuaded to selflessness without conversion. The former position is not an empirical reality, and the latter contradicts the traditional Lutheran understanding of original sin, which holds that in the absence of faith human beings are curvatus in se, curved in upon themselves.Benne makes a... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:A Theory of Bioethics by David DeGrazia and Joseph MillumColin Hoy (bio) and Winston Chiong (bio)Review of David DeGrazia and Joseph Millum, A Theory of Bioethics (Cambridge University Press, 2021)David DeGrazia and Joseph Millum’s A Theory of Bioethics 2021 arrives at a curious time for an ambitious effort at systematic theory construction, seemingly out of step with bioethical fashion. At the same time, a prominent group of philosophical (...) bioethicists authored an article, possibly with a touch of defensiveness, to “make the case that philosophy and philosophers still have a very important and meaningful role to play in contemporary bioethics” (Blumenthal-Barby et al. 2021). Meanwhile, the annual meeting of the American Society for Bioethics and Humanities included several expressions of impatience with the historical privileging of philosophy over more empirical, situated, and community-oriented approaches to moral problems in health.DeGrazia and Millum’s work itself reflects the current state of bioethics and how it has changed since the heyday of grand bioethical theory construction in the late twentieth century. To apply Parfit’s philosophical taxonomy (1984), the general frameworks promulgated by theorists like Veatch, Engelhardt, and Gert, as well as Beauchamp and Childress, were by necessity revisionary. These bioethical theories were whole-cloth alternatives to a conventional and paternalistic medical ethos that was already widely acknowledged as unsatisfactory. Today, however, bioethics is a mature and institutionalized field, with well-established practices and a corpus of accepted tenets (alongside matters of ongoing but generally demarcated controversy). A plausible and fruitful contemporary theory of bioethics must be largely descriptive, in Parfit’s sense, providing an intellectual framework that gives coherence and sense to existing practice, while at the same time clarifying matters of confusion.In contemporary bioethics, a central component of this practice is the application of the four principles of biomedical ethics—non-maleficence, beneficence, justice and autonomy—not merely as originally proposed by Beauchamp and Childress (2019), but in their refined form, following decades of exchange, critique, and revision. DeGrazia and Millum’s theory begins with two core values: well-being and respect for rights holders. [End Page 321] The bulk of the book then applies the method of reflective equilibrium to specify these two values in terms of the canonical four principles, here treated as “mid-level” constructs with readier application to specific cases than the two core values. Experienced bioethicists may have an uncanny sense of setting off from a new trailhead, and yet, eventually finding themselves still walking a familiar path. However, this way of introducing and explicating the four principles will likely be more accessible to a wider audience, including high-level undergraduates and graduate students not already versed in the revisions, refinements, and compromises embedded in Beauchamp and Childress’s discussions.Two other features recommend this book as a resource for trainees and interested non-experts seeking to deepen their understanding of bioethics. First, the clarity of its style and organizational approach provides a welcome orientation for non-specialists. The chapters are structured so that major contending perspectives are outlined before the authors develop arguments for their own positions in that context. Each chapter proceeds by considering applications of the broader theory, showing how it can illuminate potential candidate approaches or policies, as well as demonstrating how to use the tools of ethical analysis to evaluate these proposals in both ideal and non-ideal cases. This didactic approach to the relationship between conceptual argument and practice will be accessible to many who are initially unfamiliar with or intimidated by theory. Second the commendable decision to make the book electronically available and accessible also has the potential to broaden the reach of the work, and in particular, to engage parties in under-resourced settings, which have so often been overlooked in bioethical discourse.As noted above, while the authors’ approach is descriptive in Parfit’s sense, it is not necessarily conservative. In many places, the authors highlight how their theory includes elements or renders conclusions that are not broadly accepted, and following the method of reflective equilibrium, they advocate for these positions both in terms of broad principles and particular judgments about cases. This begins with their dual-value... (shrink)

On Compromise is an argument against contemporary liberal society's tendency to view compromise as an unalloyed good--politically, ethically, and artistically. In a series of clear, convincing essays, Rachel Greenwald Smith discusses the dangers of thinking about compromise as an end, rather than as a means. To illustrate her points, she recounts her stint in a band as a bass player, fighting with her bandmates about 'what the song wants,' and then moves outward to Bikini Kill and the Riot Grrrl movement, (...) the Iowa Writers' Workshop, Poetry magazine, the resurgence of fascism, and other wide-ranging topics. (shrink)

The core of alethic pluralism is the idea that truth is a different property in some discourses from others. Orthodox pluralists such as Crispin Wright and Michael Lynch share three commitments that motivate their view. One is Ecumenicalism, the view that scientific and moral claims are both truth-apt. The second is Occasional Realism, the view that truth in science is a matter of justification-independent, accurate representation, while truth in ethics is a matter of ideal epistemic justifiability. The third is (...) Normativism, the view that truth-attributions are normative in a way deflationary theories cannot accommodate. This paper articulates the “aletheiological dilemma” for orthodox pluralists. The dilemma arises when we ask whether the truth-property relevant to truth-attributions is epistemic. Occasional Realism requires it not be, but Normativism and the pluralists’ other commitments require truth for truth-attributions to be a matter of ideal justifiability. The paper also considers some ways around the dilemma, none of which looks very promising for pluralists. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reply to CriticsBethany Henningplato knew that philosophy is not something we write; it is something we live. As Deweyans, we know philosophy is an ideal that emerges within experience as the highest possibility for dialogue. Insofar as a book appears as an extended monologue, it obscures the qualitative and transactive dimensions of philosophy as it is practiced. But sessions like these reveal that books are moments in a conversation, (...) "perchings" in a dialogue that is forever in media res. I am deeply grateful to Bill Myers for organizing this panel, and for the generosity of Frank Ryan, Gregory Pappas, and Jim Garrison for having taken the time to read and think about this book. Each of them has served as a model for philosophical scholarship, and I am humbled and honored to have the opportunity to engage with them directly. They have challenged me in three distinct ways and have engaged with what I have written on separate plateaus of thought, at times revealing layers of which I was not fully aware. So I will do my best to respond to their concerns and develop our shared inquiry in their light. I will also own that my reading of Dewey is selective, and it is my attempt to work through a problem that materialized, as all problems do, in the course of ordinary lived experience.At Southern Illinois University Carbondale, where I attended graduate school, we offered a course called "The American Mind." The title was a provocation, so I applied to teach it one semester. It was a fantastic challenge to try to curate a selection of texts that would serve as an encounter with an intellectual tradition that eludes me as much as it informs me—after all, prior to college, I only knew that a "philosopher" is what becomes of the loser in the board game called Life. I did not know that there was something called "American philosophy" until I applied to study at SIUC.If philosophy is the way that a culture reflects upon itself, then in this book, I have tried to invite the American mind to lie down on the couch. [End Page 95] Or, it might be more accurate to say that I have asked John Dewey, as the representative of American philosophy, how he might psychoanalyze such a mind. My hypothesis is that Dewey's theory of aesthetic experience, and the art that communicates and preserves such moments of intensified vitality, touches the deepest, but unspoken meanings that human beings encounter. This is where quality, the character of an event as a singular whole, the immediate aspect of an event that we feel rather than know, can be stabilized and communicated. If an interpretation can be made of the deep conflicts that have left philosophy at the margins of American life, I believe we would be wise to begin with our "dreams," with the creations of our imagination, the artistic products that reveal the felt dimension of our shared world.Many readers of Dewey choose to focus on his theory of inquiry, his recasting of the scientific method, and his instrumentalism as forming the core of his thought. This is an understandable approach; his work here is novel and corrects bad intellectual habits. However, for the purposes of this book, I have emphasized aesthetic experience, the role of the qualitative, and pursuit of meaning over the correction of practice in my interpretation. This is a controversial choice since it courts the irrational and the vague, but I believe that our neglect of these portions of experience prevents philosophy from reconnecting with American life.Response to Frank RyanFrank Ryan is concerned about the extent to which I have cast the organism as porous, and that I have identified aesthetic experience as unconscious. I agree with Dr. Ryan's assessment that defining aesthetic experience as wholly unconscious would be a grievous error—and I hope not to have made it. There is a misleading ambiguity in the title of the book that might predispose the reader to suspect that I am claiming an equivalence, but what I intended to argue was not that aesthetic experience itself is unconscious, but rather... (shrink)

This article explains what is meant by the creolizing of ideas and then demonstrates it through exploring a political observation about political illegitimacy made by eighteenth-century Genevan social and political thinker Jean-Jacques Rousseau and creolized when the nineteenth-century African-American educator and social critic Anna Julia Cooper argued that the ideal of independence that lay at the core of political doctrines of republican self-governance relied on forms of willful blindness that cloaked the ongoing dependence of all human beings on (...) one another. In conclusion, the article considers what Cooper's expansion of Rousseau's insight and creolized readings of political philosophy imply for our pursuit of just political institutions today. (shrink)

_A rediscovery of patriotism as a virtue in line with the core values of democracy in an extremist age__ “Like you perhaps, I still regard myself as an extremely patriotic person. Which is why I so admired [this book].... __It explained my emotion to me, as it might yours to you." —David Brooks, _New York Times___ “Smith superbly illuminates the distinctiveness of the American idea of patriotism and reminds us of how important patriotism is, and how essential to (...) making America better.”—Leslie Lenkowsky, _Wall Street Journal__ The concept of patriotism has fallen on hard times. What was once a value that united Americans has become so politicized by both the left and the right that it threatens to rip apart the social fabric. On the right, patriotism has become synonymous with nationalism and an “us versus them” worldview, while on the left it is seen as an impediment to acknowledging important ethnic, religious, or racial identities and a threat to cosmopolitan globalism. Steven B. Smith reclaims patriotism from these extremist positions and advocates for a patriotism that is broad enough to balance loyalty to country with other loyalties. Describing how it is a matter of both the head and the heart, Smith shows how patriotism can bring the country together around the highest ideals of equality and is a central and ennobling disposition that democratic societies cannot afford to do without. (shrink)

Combining the most powerful elements of Foucault's theories, Clifford produces a methodology for cultural and political critique called "political genealogy" to explore the genesis of modern political identity. At the core of American identity, Clifford argues, is the ideal of the "Savage Noble," a hybrid that married the Native American "savage" with the "civilized" European male. This complex icon animates modern politics, and has shaped our understandings of rights, freedom, and power.

A sizeable body of literature suggests that informal methods of dispute resolution — and, in particular, conciliation — flourish only in societies marked by extensive social hierarchy. Given this literature, it is quite surprising to discover that in the mid-nineteenth century, the United States embarked on an extensive debate regarding whether to adopt "conciliation courts," whose primary function was to reconcile the disputants by persuading them to embrace an equitable compromise. First created by the French Revolutionaries in 1790, conciliation courts (...) were widely established throughout continental Europe. Observing this development, leading American lawyers and politicians pondered seriously whether the United states ought to follow suit. Debate over whether to embrace such institutions occurred at the very highest of levels, and a series of states enacted constitutional provisions authorizing their legislatures to create conciliation courts. Ultimately, however, despite the widespread interest in such institutions, these were never established — except in the notable case of the Freedmen’s Bureau courts of the Reconstruction South. This Article explores this largely forgotten episode in American legal history. It examines why a nation that was radically egalitarian by standards of the time would seriously consider embracing an institution that we tend more commonly to associate with inegalitarian, strongly hierarchical societies — and why, after coming so close to adopting conciliation courts, it ultimately failed to do so. In the process, by situating the debate over conciliation courts in a broader social and legal context, the Article also excavates the origins of the modern, quintessentially American commitment to the virtues of formal, adversarial process. (shrink)

In Modern Isonomy distinguished political theorist Gerald Stourzh develops the idea of "isonomy" or a system of equal rights for all, as an alternative to the concept of "democracy." The ideal for Stourzh is a state, and indeed a world, in which individual rights, including the right to participate in politics equally, are clearly defined, and possessed by all, as the core of a real democratic system. Stourzh begins with ancient Greek thought contrasting isonomy--which is associated with the rule (...) of the many--with oligarchies and monarchies, pursuing the implications of these different forms for the rights accorded to individuals. He moves on through history to discuss the American experiment with the development of representative democracy as well as the French revolution, after which the idea that rights should not be influenced by the status of the individual became the bedrock of a democratic system. But progress on the creation and protection of individual rights for all has been uneven. Democratic systems themselves often limit the scope of rights, particularly rights to participate in the political system. Stourzh brings this learned exploration forward to the discussions of human rights and democracy in the postwar period, with the end of the colonial empires and the fall of fascist dictatorships. He demonstrates how deeply intertwined equal rights for all, under law, as a concept and practice are with the development of democracy. He then explores the challenges to the idea of equal rights posed by economic inequality and the demands of the "security state" and concludes with a discussion of universal human rights which, under his idea of isonomy, will require bodies superior to nation-states to enforce. (shrink)