In lieu of an abstract, here is a brief excerpt of the content:Philosophy and Rhetoric 33.4 (2000) 319-335 [Access article in PDF] Rhetoric as a Technique and a Mode of Truth: Reflections on Chaïm Perelman Alan Gross In memoriam: Henry Johnstone, fons et origo.In one of his many criticisms of The New Rhetoric, the philosopher Henry W. Johnstone Jr. complains about its chapter "The Dissociation of Concepts" that "one is never sure whether [Chaïm Perelman is] thinking of rhetoric primarily as (...) a technique or primarily as a mode of truth. One wonders, too, what status [he is] claiming for the book itself" (1978, 99). 1 Since the chapter in question largely concerns philosophical argument, the doubt is very much apropos. But the response to Johnstone's implied question--a response that Johnstone does not think available--is that the correct answer legitimately varies in a systematic way. While in philosophical contexts, and, incidentally, in scientific ones, rhetoric is invariably a mode of truth, in contexts of public address it need not be. To see how this systematic variation might be the case, I will focus, as does Johnstone, on the dissociation of concepts as a test case of the robustness of a rhetoric oriented toward truth. To do so, I must first define dissociation and then come to terms with the way in which concepts are dissociated in public address, in philosophy, and in science. In treating these examples, however, I must be wary. While they will vary systematically according to field, they are not each instances of any general "law" of dissociation. Johnstone is surely right to "doubt whether there is any general logic of dissociation; there is only the logic of each particular dissociation, generated in each case by a particular problem" (99). When I have run through my examples, I can return to Johnstone's question about the status of rhetoric and of Perelman's study of it.Suppose that, in a campaign for the United States Senate, my opponent says that the central issue is high taxes, not the rise of medical costs, while I say that the central issue is medical costs, not high taxes. Neither of us [End Page 319] need be engaged in the dissociation of concepts; we may simply be excluding taxes and medical care, respectively, from political matters that deserve our immediate and full attention; we may simply be breaking the link between these issues and those of high political salience. In Perelman's words, "[T]he technique of breaking up a liaison consists... in asserting that elements that should remain separated and independent are improperly associated" (Perelman and Olbrechts-Tyteca 1969, 411). Yet, if we think that adequate medical care for all Americans is a moral issue, that it transcends politics, we are dissociating this issue from the category of campaign issues of the ordinary sort, those that deal "merely" with expediency. In the process, we are devaluing matters of mere expediency. Dissociation is a way of taking the argumentative high ground, of putting an issue on a different plane, an act that in this case turns a political race into a moral contest. In Perelman's words, "[T]he dissociation of notions brings about a more or less profound change in the conceptual data that are used as a basis of argument. It is then no more a question of breaking the links that join independent elements, but of modifying the very structure of these elements" (412).To illustrate this difference, I will use two parallel passages on the same topic: one from Stephen Douglas and the other from Abraham Lincoln, both from the debate between them in Alton, Illinois, on 15 October 1858. In his passage, Douglas stoutly defends states' rights: This government was made on the great basis of the sovereignty of the States--the right of each state to regulate its own domestic institutions to suit itself, and that right was conferred with the understanding and expectation that inasmuch as each locality had separate and distinct interests, each state must have different and distinct local and domestic institutions, corresponding to the wants... (shrink)

It is only in the past 20 years that the concept of 'recovery' from mental health has been more widely considered and researched. This book is unique in addressing philosophical issues - including conceptual challenges and opportunities - raised by the notion of recovery of people with mental illness.

El budismo. Peter Harvey. Cambridge University Press, Madrid 1998. 468 pp. Ptas 2,995. ISBN 84-8323-014-3.

This book examines reason and unreason in the legal and political responses to terrorism. Terrorism is often perceived as sheer madness, unreasonable use of extreme violence and senseless, futile political action. These assertions are challenged by this book. Combining ‘traditional’ thought on reason and unreason in terrorism with empirical explorations of post-modern terrorism and its use of communication platforms the work uses interdisciplinary and cross disciplinary dimensions to provide a multidimensional picture of critical issues in current politics and a deeper (...) examination of their implications than previously available. The book looks at various aspects of modern politics, from terrorism to protest, from decision-making to political discourse, applying the perspective of philosophical thought. To do so, political issues and actions are examined by using concepts such as reason, emotions, madness, magic, morality, absolutism, extremism, psychopathology, rationality and others. The analysis is rooted in theories and concepts derived from history, philosophy, religion, art, sociology, psychology, and political science. This book, which was mostly written by the late Abraham Kaplan, an American philosopher, and edited and updated by Gabriel Weimann, will be of much interest to students of political violence/terrorism, philosophy, war and conflict studies and political science in general. (shrink)

Originally published in 1905, this book presents a discussion regarding the nature of the subject-predicate relationship, or more specifically 'the Existential Import of Predication'. Textual notes are incorporated throughout. This book will be of value to anyone with an interest in logic and the development of philosophy.

... A. Zvie BAR-ON The Hebrew University of Jerusalem Shmuel Hugo Bergman, one of the most prominent Jewish philosophers of the 20th century, ...

Paralogismen betreffs der Leibnizschen Prädikatlehre werden aufgezeigt und widerlegt. Enthaltensein heißt die Inverse von Ableitung; den zwei Arten von Ableitung, die Leibniz kennt, entsprechen zwei Arten von Enthaltensein. Die beiden Arten von Enthaltensein bieten Leibniz die Möglichkeit zu der logischen und irreduziblen Unterscheidung zwischen notwendigen und bedingten Wahrheiten. Die Unterscheidung zwischen einem Individuum und einer Eigenschaft wird mit mengentheoretischen Methoden und auch mit Hilfe von epistemologischen Begriffen untersucht. Die besondere kategorische Form des Aussagesatzes impliziert, daß es für alle Aussagesätze nur (...) eine einzige Tiefen-Grammatik gibt, welche wesentlich verschiedene Ausdruckweisen von kategorischen Aussagen umfaßt. (shrink)

The recent review by Monrad1 presents several issues about secondary vaccine trials. It lays out the case in which a vaccine has been tested through phases I–III and is being deployed. Subsequently, consideration is being given to conducting ‘trials for another vaccine for the pathogen’. Monrad states: ‘In summary, we may say that researchers have strong prima facie reasons not to conduct a secondary vaccine trial.’ Monrad discusses several factors meriting careful consideration about the need for developing and testing more (...) than one vaccine: relative efficacy, length of immunity, adverse reactions, ease of storage and administration, economic and logistical factors. What is not addressed are the ethical duties that exist when there are competing phase III vaccine candidates for COVID-19. We have serious concerns about potential ethical inadequacies about these ongoing trials and …. (shrink)

El artículo presenta cuatro ejes convergentes para una comprensión integral del Ser del Otro desde una postura ético-crítica. El primer eje lo trata desde la modernidad y la acción comunicativa. El segundo eje lo interroga desde la ciudadanía. El tercer eje se introduce de lleno al Ser del Otro desde la alteridad, presentando la postura ética de Emmanuel Levinas. Finalmente el último eje lo analiza desde la diversidad y la ética de la interculturalidad. Concluye con algunas reflexiones referidas al desafío (...) para la educación de contribuir al rescate del Ser del Otro. (shrink)

Background Ethics consultations are established in contemporary health care. Informal ethics consultations often occur and are possibly beneficial, yet they have not been empirically studied. We sought to describe features of informal ethics consultations and to identify facilitators and disruptors of patient participation in such ethics consultations. Methods We used a mixed methods (quantitative and qualitative) evaluation design and conveniently sampled 64 sequential informal ethics consultations over a period of 3 years in two academic health care centers in one city (...) in Canada. Data were collected by the two participating ethicists. We used statistical description for the quantitative data and thematic analysis for the qualitative data. Results Patients participated in only two (3%) of the informal ethics consultations. Factors that disrupted patient participation in ethics consultations were related to patients’ issues (mental impairments), family issues (family withholding information from the patient), and team members’ issues (efficiency considerations). Conclusion Informal ethics consultations may be used for ethics capacity building of health care providers rather than for engagement with addressed patients. Further research on informal ethics consultations is required, including in different sites. (shrink)

A discussion - historical and critical - of aesthetic problems in assimilation (words and music) is developed into a tentative position: since no direct cause-effect relationship between word and music can be established conclusively, fusion will not necessarily increase the value of either. successful fusion, a hybrid form, is characterized by a subtle synthesis of essences on both structural and aesthetic grounds. an analysis of two exemplary musical settings functions to describe the theoretical conditions. further, the author offers some critical (...) comment relating the tentative position to music education. (shrink)

The Thomas precession of relativity physics gives rise to important isometries in hyperbolic geometry that expose analogies with Euclidean geometry. These, in turn, suggest our bifurcation approach to hyperbolic geometry, according to which Euclidean geometry bifurcates into two mutually dual branches of hyperbolic geometry in its transition to non-Euclidean geometry. One of the two resulting branches turns out to be the standard hyperbolic geometry of Bolyai and Lobachevsky. The corresponding bifurcation of Newtonian mechanics in the transition to Einsteinian mechanics indicates (...) that there are two, mutually dual, kinds of uniform accelerations. Furthermore, while current hyperbolic geometry “does not use the notion of vector at all” (I. M. Yaglom, Geometric Transformations III, p. 135, trans. by Abe Shenitzer, Random House, New York, 1973), our bifurcation approach exposes the elusive hyperbolic vectors, that we call gyrovectors. (shrink)

The New Rhetoric is founded on the idea that since “argumentation aims at securing the adherence of those to whom it is addressed, it is, in its entirety, relative to the audience to be influenced,” says Chaïm Perelman and L. Olbrechts-Tyteca, and they rely, in particular, for their theory of argumentation on the twin concepts of universal and particular audiences: while every argument is directed to a specific individual or group, the orator decides what information and what approaches will achieve (...) the greatest adherence according to an ideal audience. This ideal, Perelman explains, can be embodied, for example, "in God, in all reasonable and competent men, in the man deliberating or in an elite.” Like particular audiences, then, the universal audience is never fixed or absolute but depends on the orator, the content and goals of the argument, and the particular audience to whom the argument is addressed. These considerations determine what information constitutes "facts" and "reasonableness" and thus help to determine the universal audience that, in turn, shapes the orator's approach. /// The adherence of an audience is also determined by the orator's use of values, a further key concept of the New Rhetoric. Perelman's treatment of value and his view of epideictic rhetoric sets his approach apart from that of the ancients and of Aristotle in particular. Aristotle's division of rhetoric into three genres–forensic, deliberative, and epideictic–is largely motivated by the judgments required for each: forensic or legal arguments require verdicts on past action, deliberative or political rhetoric seeks judgment on future action, and epideictic or ceremonial rhetoric concerns values associated with praise or blame and seeks no specific decisions. For Aristotle, the epideictic genre was of limited importance in the civic realm since it did not concern facts or policies. Perelman, in contrast, believes not only that epideictic rhetoric warrants more attention, but that the values normally limited to that genre are in fact central to all argumentation. "Epideictic oratory," Perelman argues, "has significant and important argumentation for strengthening the disposition toward action by increasing adherence to the values it lauds.” These values are central to the persuasiveness of arguments in all rhetorical genres since the orator always attempts to "establish a sense of communion centered around particular values recognized by the audience.”. (shrink)

Ein Kernsatz der hier vorzustellenden Arbeit lautet: »Der Sündenfall aber ereignet sich in jeder Predigt neu« . Das ist gewisslich wahr. Fragt sich nur, von welcher der zahlreichen allsonntäglich immer wieder neu realisierten Möglichkeiten der Autor hier spricht. Meint er die homiletischen Sündenfälle der »billigen Gnade«, der realitätsfernen und deshalb öden Allgemeinplätze, des zu Recht perhorreszierten Predigtmethodismus oder aber der Adhortationen im Stile von »Lasst uns die Welt ein Stückchen besser machen«? Gemeint ist all dieses nebenbei auch. Worum es Christian (...) Schulken jedoch im Kern geht, das ist der volle Ernst des Sündenfalls im Sinne von Gen 3 – jenes Sündenfalls, der jeden Menschen betrifft und dessen Realität ihm durch ein Wort aufgedeckt werden muss. Dieses Wort ist das wirksame Gesetz, die »lex efficax«. (shrink)

This book discusses the justifications and limits of cultural nationalism from a liberal perspective. Chaim Gans presents a normative typology of nationalist ideologies, distinguishing between cultural liberal nationalism and statist liberal nationalism. Statist nationalisms argue that states have an interest in the cultural homogeneity of their citizenries. Cultural nationalisms argue that people have interests in adhering to their cultures and in sustaining these cultures for generations. Gans argues that freedom- and identity-based justifications for cultural nationalism common in literature can (...) only support the adherence thesis, while the historical thesis could only be justified by the interest people have in the long-term endurance of their personal and group endeavors. The Limits of Nationalism examines demands often made in the name of cultural nationalism, such as claims for national self-determination, historical rights claims to territories and demands entailed by cultural particularism as opposed to cultural cosmopolitanism. (shrink)

Titel oversat: Islamisk, medicinsk etik i det tyvende århundrede.

Abraham Isaac Hakohen Kook (1865-1935) served as the Ashkenazic Chief Rabbi of Erets Israel during the period of the British mandate. Rav Kook was a polymath, equally talented as a Talmudic legalist and rationalist philosopher, on the one hand, and as a mystic and poet, on the other. Today, we would say that he was both "left and right hemisphere." The present collection brings together in English translation Rav Kook's contributions to the field of Jewish history, though perhaps "historiosophy" (...) would be the better word. Rav Kook joins the ranks of those great Jewish thinkers who preceded him in interpretation of history: Maharal of Prague, Moses Hayyim Luzzatto and Zadok Hakohen of Lublin. If Rav Kook's philosophy were to be summed up in a single word, it would be: Kelaliyut or universality. Whereas most of us are held captive by individual events, Rav Kook has a great gift for the overview of history. He brings this gift to bear in his ability to provide perspective on the modern rebirth of Israel against the backdrop of mankind's ongoing spiritual evolution. In the latter regard, his vision has sometimes been compared to that of Teilhard de Chardin and Sri Aurobido, or more recently Ken Wilber. Contained in this collection are Rav Kook's eulogy for Herzl and Rav Kook's remarks at the opening of Hebrew University in Jerusalem. The essays are placed in historic context and provided with copious scholarly endnotes. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy and Rhetoric 36.3 (2003) 189-206 [Access article in PDF] First Philosophies and Regressive Philosophy Chaïm Perelman "As a crystal reconstitutes itself from one of its particles, all philosophy creates itself from the idea of an open dialectic, and carries, in itself, the same dialectical character." —Ferdinand Gonseth A number of metaphysicians, including Bergson and Heidegger, consider metaphysics the only knowledge of consequence and use the word to refer (...) to their own philosophies. But a large number of eminent metaphysicians, among them Descartes, Spinoza, Kant, Fichte and Hegel had only disdain for metaphysics and used the word to discredit the philosophy of their adversaries. D'Alembert (602-604) once noted that those referred to as metaphysicians had little regard for one another. "I have no doubt," he added, "that this title will soon be an insult to our great minds, just as the name sophist which, although it meant wise, was debased in Greece by those who bore it and rejected by the true philosophers."The preceding remarks should, I think, convince the few who would still doubt it that declaring oneself an adversary of metaphysics does not mean that one does not do metaphysics. On the contrary, the very fact of opposing a certain conception of metaphysics presupposes that one advocates another conception of metaphysics; this needs to be made explicit, if it is only implicit. In a very interesting study, Mr. Everett W. Hall has recently analyzed the metaphysical assumptions of four types of positivism (Mach, Comte, Watson, Carnap). Even without this analysis the conclusion is predictable; he who is opposed to a certain manner of treating a problem remains himself within the same problematic. Indeed, such oppositions produce a continuous expansion and dialogue about the meaning of the word "metaphysics." This happens not through an automatic and necessary dialectic, but through the dialectic directed by the philosopher's concerns.The first metaphysicians set forth a particular philosophy of being [être]; those opposed advocated a different philosophy of being. By expanding its meaning, Aristotle gave metaphysics its first dialectical movement and identified it as the study of being as being and ontology. Kantian criticism treats dogmatic metaphysics with disdain, and shows that all theories [End Page 189] of being must be preceded by a theory of knowledge: the first principles of philosophy would be those of epistemology and not those of ontology. Since Kant, and for more than a century, metaphysical debates would be about the primacy of ontology or epistemology, and the opposition to their variants, realism and idealism. Then, at the end of the nineteenth century, the debate broadened. Under the influence of pragmatism, the philosophy of values, and Bergsonism, a strong current of philosophical thinking developed, which integrated the theory of knowledge into a general theory of action. It proclaimed the primacy of a philosophy of action, philosophy of life, and philosophy of values. It is within a metaphysics broadened by these various developments that different conceptions of metaphysics will struggle to establish the primacy of their principles. But, despite their differences, all of these metaphysics can be considered first philosophies.Aristotle wrote a treatise on first philosophy, the first to be called metaphysics. First philosophies refer to any metaphysics that purports to determine first principles such as the fundamentals of being (ontology), of knowledge (epistemology), or of action (axiology). First philosophies position first principles as absolute and that they underlie all philosophical questions. The word "first" informs the argumentation used to establish the primacy of first philosophies. A principle is first when it comes before all others in a temporal, logical, epistemological or ontological order; the insistence on this point serves to emphasize its primacy or axiologic pre-eminence. That which is first or basic, that which precedes or presupposes all the rest, is also first in order of importance.As systematic metaphysics, first philosophies establish an interdependence among ontology, epistemology, and axiology. The course taken by first philosophies is determined by a starting point constituted by a necessary reality, a self-evident concept, or an absolute value before which one can... (shrink)

Abraham Verghese proposes to renew medicine by training physicians to read the right texts—literary fiction and patients' bodies—with skilled attention. Analyzing Verghese's proposal with reference to Foucault's idea of the "clinical gaze," I find that Verghese conceives of patients as texts that only physicians can read, meaning that physicians become the storytellers of the bodies, lives, and deaths of the people they meet as patients. I conclude that Verghese's project is unsustainable and alternatively propose thinking analogically of physicians as (...) ship captains who maintain therapeutic distance to reopen interpretative spaces for communities outside of medicine. (shrink)

The article examines how practices of inscription and structures of addressivity at a symbolic site provide implicit indexical means for establishing subjectivities and agencies. By examining a visitor book located in a national commemoration site in Jerusalem, Israel, the article first argues that inscribing practices themselves can function as implicit indexical mechanisms. In ritualized environments, inscribing assumes the function of a non-referential indexical because discourse is materially engraved unto a surround. These environments are also characterized by prescribed addressivity structures. The (...) article goes on to discern between a number of addressivity structures, evinced in visitors' aesthetisized entries. These structures serve as contextualizing cues and evince the ways visitors establish subjectivities and participation in national commemoration. Addressivity structures are shown to construct different types of social actors, and the spaces and temporalities within which they operate. Building on previous research on performance, the article shows how addressivity and inscription together supply the prerequisites for situated performances of identities and selves on inscribed and symbolic stages. (shrink)