Centuries before being included in Hugo Grotius’s De iure belli ac pacis and De iure praedae, the subject of reprisal was already being discussed in medieval literature. The aim of this paper is to examine the medieval and early modern practice and theory of reprisal as it developed before and during Grotius’s lifetime. Its first part investigates a number of important foundational elements, such as the issues of definition and terminology, and the common characteristics of a reprisal case. In the (...) second half, the author explores why reprisals were deemed to be a ‘perversus mos’ or ‘bad custom’ and how continued reliance on this practice was nonetheless justified by inserting it into the medieval just war doctrine. The paper does not provide a systematic study of Grotius’s own engagement with medieval reprisal sources. Rather, it should be read in conjunction with another publication in this same volume, ‘Grotius on Reprisal’ by Randall Lesaffer. (shrink)

From his long years of experience as a local executive until he was ushered into the presidency, Duterte was able to master the masses’ longings. He understands what the public expects in a leader-- gathered from information he collected in unorthodox fashion. He plunges into the grassroots even (at times) resorting to disguises; and sometimes he maintains his own intelligence group that feeds him necessary information. The shock that he generates in all corners, factions, sectors and even countries would qualify (...) him (perhaps) to be the unnamed monster that can disrupt the realm of Philippine politics. But despite his monstrous image, quite surprisingly, Duterte remains popular and appealing to the electorate. This essay foregrounds the ambivalent monster that the Philippine president wittingly or unwittingly assumes; a monster that is ready to devour victims while protecting those he (supposedly) loves. The essay argues that Duterte is a monster that represents a rapture—a kind of abrupt transition. He represents a monster leader that does not care about the elite’s and traditional pundits’ definition of a leader. He represents a leader that is hindi-iba (sa masa) but at the same time iba sa marami (trapo/traditional politicians). (shrink)

Philippine Studies was the dominant theme chosen for this issue. Articles written in Filipino language were featured to highlight the Journal’s additional role—that is to be a venue for Philippine studies scholarship— while remaining true to its original interdisciplinary character. This is consistent with the University’s intention to establish a Center for Philippine Studies within the Institute for Culture and Language Studies. Academics from different universities contributed think pieces that explored, analyzed, and investigated Philippine reality through the lenses offered by (...) linguistics, cultural studies, ethics, history, and philosophy. (shrink)

Self-understanding is to a great extent defined by narrative: who we are as human beings is determined by the stories we, and others, tell about ourselves. Yet many are unable to compose coherent personal narratives, as their experiences do not fall within the scope of an accepted conceptual framework. Survivors of trauma are particularly apt to fall into this “narrative rift,” where there can be no words to describe, and hence can be no assimilation of, their experiences. Using the example (...) of child sexual abuse, and drawing on the work of Bass, Spence, Schafer, and Guignon, I propose an examination of the nature of narrative fragmentation itself. Philosophical counselling may succeed where psychoanalysis might not: for where the latter has theoretical commitments to specific narratives, the former, through its reluctance to force epistemological or metaphysical assumptions on the narrator, may well facilitate a more comprehensive self-understanding. (shrink)

Volume 37, Issue 3, September 2024, Page 147-150.

Gotthold Ephraim Lessing, thinker, dramatist and controversialist of many-sided interests, is the most representative figure of the German Enlightenment. His defence of Spinoza, who had traditionally been condemned as an atheist, provoked a major controversy in philosophy, and his publication of H. S. Reimarus' radical assault on Christianity led to fundamental changes in Protestant theology. This volume presents the most comprehensive collection to date in English of Lessing's philosophical and theological writings, several of which are here translated for the first (...) time. They are edited and translated by H. B. Nisbet, who also provides an introduction that sets them in their historical and philosophical contexts. (shrink)

We see nonviolent resistance all over today’s world, from Egypt’s Tahrir Square to New York Occupy. Although we think of the last century as one marked by wars and violent conflict, in fact it was just as much a century of nonviolence as the achievements of Mohandas Gandhi and Martin Luther King, Jr. and peaceful protests like the one that removed Ferdinand Marcos from the Philippines clearly demonstrate. But what is nonviolence? What makes a campaign a nonviolent one, and (...) how does it work? What values does it incorporate? In this unique study, Todd May, a philosopher who has himself participated in campaigns of nonviolent resistance, offers the first extended philosophical reflection on the particular and compelling political phenomenon of nonviolence. Drawing on both historical and contemporary examples, he examines the concept and objectives of nonviolence, and considers the different dynamics of nonviolence, from moral jiu-jitsu to nonviolent coercion. May goes on to explore the values that infuse nonviolent activity, especially the respect for dignity and the presupposition of equality, before taking a close-up look at the role of nonviolence in today’s world. Students of politics, peace studies, and philosophy, political activists, and those interested in the shape of current politics will find this book an invaluable source for understanding one of the most prevalent, but least reflected upon, political approaches of our world. (shrink)

Cosmology is a field riddled with controversy. With regard to cosmology itself, there are several different schools of thought. Some think that there is basically no such thing as scientific cosmology, and that cosmology is just a pseudoscience. Or as the French physicist Brillouin put it, cosmology is "pure fantasy." A second school says that the value of cosmology is undeniable. Astronomical observations and measurements have already encountered large-scale problems, and these problems have an objective existence; they are not fabricated. (...) This school holds, however, that because at present observational results are still scant, we should therefore emphasize the accumulation of observations and the organization of data and speculate less about theories or models of the universe. Some observational astronomers hold this view. And then there are still other people who believe that we want not only to emphasize observational facts, but also to make a serious effort to analyze the underlying mechanisms. We should look not only at the universe of the present, but also explore cosmic evolution, developing our cosmology based on the mutual interplay of theory and observation. (shrink)

I offer a method for philosophical counseling that is contrasted with Marinoffs. This version of philosophical counseling is primarily epistemic and suggests therapy as the examination of the justification of a client's beliefs, with a goal of enabling the client to change belief systems if the client so chooses.

Philosophers have various responsibilities. Articulating these responsibilities, however, is contingent on what one means by “philosophy” and what philosophers have “expertise” in. Responsible philosophers must therefore interact with the following kinds of questions: What do philosophers have expertise in? What responsibilities do philosophers have as intellectual experts, and to whom are they responsible? What are philosophers supposed to know and be able to publicly convey? What is the role of a philosopher in contributing to local, institutional, and global responsibilities? This (...) paper concerns itself with defending and articulating one such responsibility philosophers have: the invitation to others to engage in philosophizing. Using Josef Pieper’s (1904-97) life and writings as paradigmatically embodying this invitational-approach to philosophy, this paper articulates – by means of stories from his life – how this approach to philosophizing is pedagogically effective for instructors and students of philosophy i.e., in making philosophy worthwhile, accessible and relevant. (shrink)

Pithy, direct, and bold: essays that propose new ways to think about old problems, spanning a range of philosophical topics. In Philosophical Provocations, Colin McGinn offers a series of short, sharp essays that take on philosophical problems ranging from the concept of mind to paradox, altruism, and the relation between God and the Devil. Avoiding the usual scholarly apparatus and embracing a blunt pithiness, McGinn aims to achieve as much as possible in as short a space as possible while covering (...) as many topics as possible. Much academic philosophical writing today is long, leaden, citation heavy, dense with qualifications, and painful to read. The essays in Philosophical Provocations are short, direct, and engaging, often challenging philosophical orthodoxy as they consider issues in mind, language, knowledge, metaphysics, biology, ethics, and religion. McGinn is looking for new ways to think about old problems. Thus he writes, about consciousness, “I think we have been all wrong,” and goes on to suggest that both consciousness and the unconscious are mysteries. Summing up his proposal on altruism, he remarks, “My suggestion can now be stated, somewhat brutally, as follows: human altruism is the result of parasitic manipulation.” He takes a moment to reflect: “I really don't know why it is good to be alive, though I am convinced that the standard suggestions don't work.” McGinn gets straight to the point and states his position with maximum clarity. These essays offer provocative invitations to think again. (shrink)

이 글은 노장(老莊)의 언어와 실재에 대한 문제의식과 관점을 철학 치료주의 관점에서 재구성한 것이다. 노장 사상에서 철학 치료주의는 ‘철학 실천(philosophy practice)’을 가리키며, 그것을 제시한 궁극적인 목적은 ‘언어(language)’와 ‘실재(reality)’의 균열에서 비롯되는 ‘철학적 질병(philosophical disease)’을 규명하고 이를 적극적으로 치료하려는 데 있다. 이러한 문제의식과 구도를 고려할 때, 노장의 철학 치료주의는 일종의 언어 철학적 치료주의로 규정할 수 있는데, 이러한 목적을 성취하기 위해서 노장은 무엇보다도 기존의 도(道)와 사물의 실재성에 대한 사람들의 잘못된 인식과 판단을 해체하려고 시도한다. 노장이 보기에 언어와 실재 사이의 분열의 근본 원인은 언제나 부단한 운동을 (...) 전개하는 실재에 대한 언어의 양가적 분절(double-headed articulation)에 기초한 규정에 있다. 따라서 그것을 보다 효과적으로 치료하려면 이러한 언어적 인식과 존재의 실재성의 본질적 차이에 대한 예민한 통찰이 필요하며, 나아가 일종의 노에시스적 역전(noetic reversal)에 근거한 언어적 전회가 필요하다. 이처럼 인식 전환과 실천 행위를 통해 얻게 되는 참된 지혜는 기존의 지배 담론과 가치 규범에 의해 은폐되어온 도와 사물의 본래적 실재성과 존재의 논리를 온전히 밝혀주는 동시에 언어적 인식과 존재의 실재성이 서로 조화를 이룰 수 있는 새로운 길을 열어준다. 그 핵심은 기존의 기표(Signifiant)와 기의(Signifié)의 고정성과 폐쇄성을 부단히 해체하는 동시에 재구성하는 언어 행위를 통해서 탈-은폐된 자아의식을 형성하고 표현하는 것이다. 그리고 이러한 지혜와 언어 행위에 근거한 개체의 사유 방식과 삶은 사물의 경제적ㆍ사회적ㆍ정치적 유용성에 기초한 기술적 관심(technische Interesse)과 담론의 제약을 벗어나 진정한 자발성과 개방성을 토대로 한 인식과 삶을 구가하게 된다. 이것이 곧 노장이 철학 치료주의의 한 유형으로서 언어 철학적 치료주의를 제시한 궁극적 이념이다. (shrink)