Twenty-five years after his death, critics and academics, film-makers and journalists continue to argue over Sartre's legacy. But certain interpretations have congealed around his iconic text Nausea, tending to confine it within the framework provided by the later philosophical work, Being and Nothingness. This volume opens up the text to a range of new approaches within the fields of English and Comparative Literature, as well as Philosophy and French Studies, under the headings: 'Text', 'Context', and 'Intertext' the textual strategies at (...) work within the novel; the literary, cultural and philosophical context of its production; and the intertextual web within which it is situated. This volume will interest a wide public of teachers, students and all those who want to reconsider Sartre's legacy in the twenty-first century. (shrink)

The discrepancy between English if's and the horseshoe is far from being negligible. That is not a reason for distrusting the horseshoe, which is useful so long as it is taken to mean just what it is defined to mean; and it is not a reason for distrusting our English if's, which in spite of their ambiguities are indispensable to our daily discourse. But it is a reason for distrusting the current logical pedagogy that leads students to take the two (...) as being intertranslatable. So if symbolic logic is to help us in our English arguments (and that should surely be one of its functions) it needs to be supplemented: it needs to be provided with additional symbols (presumably with the introduction of one or more primitive concepts) that will preserve the meaning of our various if's with greater accuracy. In the present paper I shall point in the direction of such a logic. I cannot undertake to develop it in a complete postulational form; but I can at least call attention to certain English locutions by which the required postulates should be guided. And I can venture to state some of the postulates using appropriate symbols. (shrink)

This scenario-based study examines the perceptions of university students in the United States and Australia regarding the ethics and acceptability of various sales practices. Study results indicate several significant differences between U.S. and Australian university students regarding the perceptions of ethical and acceptable sales practices. These differences centered on company-salesperson and salesperson-customer relationships. The findings are significant for the employer, and have consequences for customers and competitors. They also have implications for recruiters and managers of salespeople, academics with an interest (...) in understanding cross-national differences in sales ethics, and educators preparing students for future careers as business professionals. (shrink)

Many believe that colleges of business have a role to play in improving the level of marketing ethics practiced in the business world, while others believe that by the time students reach the level of university education, their ethical beliefs are so ingrained as to be virtually unalterable. The purpose of this study is to add to the literature regarding university students' ethical value judgments. It utilizes scenario studies to assess base line ethical values of junior level undergraduate business administration (...) students, then techniques are employed to influence students' perceptions of the ethics of various marketing practices, and students' values are reassessed. A total of 667 junior and senior level students majoring in business administration participated in the pre-tests and 525 students participated in the post-tests. The results of the before/after studies indicate that some experimental techniques are more effective than others in affecting change, but it is difficult to affect long-run change in those predisposed to unethical behavior. (shrink)

Charles L. Stevenson; V—Reflections on John Dewey's Ethics, Proceedings of the Aristotelian Society, Volume 62, Issue 1, 1 June 1962, Pages 77–98, https://doi.o.

Spanish translation, introductory study and notes on Charles Leslie Stevenson’s “Persuasive Definitions”. Published in Stevenson, Charles L. “Definiciones persuasivas”. Quaderns de Filosofia, vol. VIII, n. 1 (2021), pp. 105–125. -/- [Introductory study published in Oya, Alberto. “Presentación. Las definiciones persuasivas según Charles L. Stevenson”. Quaderns de Filosofia, vol. VIII, n. 1 (2021), pp. 101–104].

Recent magnetic resonance imaging and pathological studies have indicated that axonal loss is a major contributor to disease progression in multiple sclerosis. 1 H magnetic resonance spectroscopy, through measurement of N -acetyl aspartate, a neuronal marker, provides a unique tool to investigate this. Patients with primary progressive multiple sclerosis have few lesions on conventional MRI, suggesting that changes in normal appearing white matter, such as axonal loss, may be particularly relevant to disease progression in this group. To test this hypothesis (...) NAWM was studied with MRS, measuring the concentration of N -acetyl derived groups. Single-voxel MRS using a water-suppressed PRESS sequence was carried out in 24 patients with primary progressive multiple sclerosis and in 16 age-matched controls. Ratios of metabolite to creatine concentration were calculated in all subjects, and absolute concentrations were measured in 18 patients and all controls. NA/Cr was significantly lower in NAWM in patients than in controls, as was the absolute concentration of NA. There was no significant difference in the absolute concentration of creatine between the groups. This study supports the hypothesis that axonal loss occurs in NAWM in primary progressive multiple sclerosis and may well be a mechanism for disease progression in this group. (shrink)

"These sixteen essays by Arnold Isenberg "bring wide-ranging connoiseurship, intricate analysis, and epigrammatic literacy to bear on a number of glib and fuzzy oppositions between form and content, description and interpretation, perception and meaning, technique and substance, and belief and expression, articulating provocative strategies for illuminating the canon of the arts and the organ of criticism.... Any thoughtful lover of the arts could read this book with profit and inspiration."—_Choice_.

The liberal enlightenment as well as the more radical left have both traditionally opposed religion as a reactionary force in politics, a view culminating in an identification of the politics of religion as fundamentalist theocracy. But recently a number of thinkers—Agamben, Badiou, Tabues and in particular Simon Critchley—have begun to explore a more productive engagement of the religious and the political in which religion features as a possible or even necessary form of human emancipation. The papers in this collection, deriving (...) from a workshop held on and with Simon Critchley at the University of Texas at San Antonio in February 2010, take up the ways in which religion’s encounter with politics transforms not only politics but also religion itself, molding it into various religions of politics, including not just heretical religious metaphysics, but also what Critchley describes as non-metaphysical religion, the faith of the faithless. Starting from Critchley’s own genealogy of Pauline faith, the articles in this collection explore and defend some of the religions of politics and their implications. Costica Bradatan teases out the implications of Critchley’s substitution of humor for tragedy as the vehicle for the minimal self-distancing required for any politics. Jill Stauffer compares Critchley’s non-metaphysical religiosity with Charles Taylor’s account of Christianity. Alistair Welchman unpacks the political theology of the border in terms of god’s timeless act of creation. Anne O’Byrne explores the subtle dialectic between mores and morality in Rousseau’s political ethics. Roland Champagne sees a kind non-metaphysical religion in Arendt’s category of the political pariah. Davide Panagia presents Critchley’s ethics of exposure as the basis for a non-metaphysical political bond. Philip Quadrio wonders about the political ramifications of Critchley’s own ‘mystical anarchism’ and Tina Chanter re-reads the primal site in the Western tradition at which the political and the religious intersect, the Antigone story, side-stepping philosophical interpretations of the story (dominated by Hegel’s reading) by means of a series of post-colonial re-imaginings of the play. The collection concludes with an interview with Simon Critchley taking up the themes of the workshop in the light of more recent political events: the Arab Spring and the rise and fall of the Occupy movement. (shrink)

This paper demonstrates that L'Étranger , Camus's famous novel about an outsider, had by as early as 1946 become just as much of an 'insider' in terms of its affiliation to the Parisian literary tradition. More than an insider simply by virtue of its contemporary place in the French canon, then, the novel is also intertextually bound to a tradition of oxymoronic poetics dating back to Charles Baudelaire's Paris Spleen ( Les Petits poèmes en prose ). I shall examine (...) the way in which L'Étranger performs its prose poetics, thereby establishing it as exemplary of a Parisian model of modernity. Additionally, the famous scene on the beach will be considered as a liminal space and as a literary translation of Paris into the desert, which, once a joke for Paris's relationship to provincial France, became after the Second World War a new allegory for the capital's self-alterity. (shrink)

The liberal enlightenment as well as the more radical left have both traditionally opposed religion as a reactionary force in politics, a view culminating in an identification of the politics of religion as fundamentalist theocracy. But recently a number of thinkers—Agamben, Badiou, Tabues and in particular Simon Critchley—have begun to explore a more productive engagement of the religious and the political in which religion features as a possible or even necessary form of human emancipation. The papers in this collection, deriving (...) from a workshop held on and with Simon Critchley at the University of Texas at San Antonio in February 2010, take up the ways in which religion’s encounter with politics transforms not only politics but also religion itself, molding it into various religions of politics, including not just heretical religious metaphysics, but also what Critchley describes as non-metaphysical religion, the faith of the faithless. Starting from Critchley’s own genealogy of Pauline faith, the articles in this collection explore and defend some of the religions of politics and their implications. Costica Bradatan teases out the implications of Critchley’s substitution of humor for tragedy as the vehicle for the minimal self-distancing required for any politics. Jill Stauffer compares Critchley’s non-metaphysical religiosity with Charles Taylor’s account of Christianity. Alistair Welchman unpacks the political theology of the border in terms of god’s timeless act of creation. Anne O’Byrne explores the subtle dialectic between mores and morality in Rousseau’s political ethics. Roland Champagne sees a kind non-metaphysical religion in Arendt’s category of the political pariah. Davide Panagia presents Critchley’s ethics of exposure as the basis for a non-metaphysical political bond. Philip Quadrio wonders about the political ramifications of Critchley’s own ‘mystical anarchism’ and Tina Chanter re-reads the primal site in the Western tradition at which the political and the religious intersect, the Antigone story, side-stepping philosophical interpretations of the story (dominated by Hegel’s reading) by means of a series of post-colonial re-imaginings of the play. The collection concludes with an interview with Simon Critchley taking up the themes of the workshop in the light of more recent political events: the Arab Spring and the rise and fall of the Occupy movement. (shrink)

This Festschrift seeks to honor three highly distinguished scholars in the Department of Philosophy, University of Michigan: William K. Frankena, Charles L. Stevenson, and Richard B. Brandt. Each has made significant con­tributions to the philosophic literature, particularly in the field of ethics. Michigan has been fortunate in having three such original and productive moral philosophers serving on its faculty simultaneously. Yet they stand in a long tradition of excellence, both within the Department and in the University. Let us (...) trace that tradition briefly. The University of Michigan opened in 184l. lts Department of Literature, Science, and the Arts at first resembled a typical American college of that period, with religious and ethical indoctrination playing a central role in course offerings. But when Henry Tappan, a Presbyterian clergyman and Professor of philosophy, became President in 1852, he succeeded in shifting the emphasis from indoctrination to inquiry and scholarship. Though he was dismissed for his policies in 1863, Tappan's efforts to establish a broad and liberal curriculum prevailed. Michigan was to take its place among the leading educational institutions in this country, and to achieve an international reputation as a research center. Several past philosophers are worthy of mention here. George Sylvester Morris, an absolute idealist, joined the Department in 1881, having served from 1870 as Chairman of the Department of Modern Languages and Literature. He assumed the Chairmanship of Philosophy in 1884. (shrink)

A 27000 word survey of Russell’s ethics for the SEP. I argue that Russell was a meta-ethicist of some significance. In the course of his long philosophical career, he canvassed most of the meta-ethical options that have dominated debate in the Twentieth and Twenty-First Centuries — naturalism, non-naturalism, emotivism and the error-theory (anticipating Stevenson and Ayer on the one hand and Mackie on the other), and even, to some extent, subjectivism and relativism. And though none of his theories quite (...) worked out, there is much to be learned from his mistakes. Nor is this all. His ARGUMENTS as well as his THEORIES are often interesting and instructive. The ethical corollary to the argument of ‘Seems Madam? Nay, It Is,’ puts the kybosh on any attempt to resolve Sidgwick's Dualism of Practical Reason by arguing that although we are distinct beings with different interests in the world of Appearance, we are, in Reality, all one (§3). Russell's arguments against objectivism are often quite powerful, and one anticipates Gilbert Harman's influential argument that objective values can be safely dismissed since they lack explanatory power (§9.3-9.4). Russell's damning critique of Moore's analytic consequentialism led Moore to abandon the view and perhaps to give up his ‘unduly anti-reforming’ moral conservatism. Moreover Russell's INDIRECT influence on meta-ethics may have been profound since the Open Question Argument, was probably invented to deal with Russell's ideas. Finally, in the realm of normative ethics, Russell developed a sensible and humane version of consequentialism, which (despite its shaky meta-ethical foundations) is resistant, if not immune, to many of the standard criticisms, especially if combined — as Russell thought it should be combined — with a healthy dose of political skepticism. It provides a powerful tool for social and political criticism, a tool which Russell vigorously employed on a vast range of topics in his writings on practical ethics. (shrink)

The aim of this paper is to reconstruct Charles L. Stevenson’s metaethical view. Since his metaethical view is a form of emotivism, I will start by explaining what the core claims of emotivism are. I will then explore and comment on the specific claims of Stevenson’s proposal. Last, I will offer an overview of the objections that have traditionally been raised against emotivism.

The Yoga Sutras were formulated in India in the third century B.C. The word yoga is from the Sanskrit root meaning "join" or "unity, " and a sutra is a thread or aphoristic verse. Yoga itself is not associated with any particular religion; it simply offers techniques leading to the direct experience of truth. The basic questions Who am I? Where am I going? What is the purpose of life? are asked by every generation, and Patanjali's answers form one of (...) the world's oldest and most vibrant spiritual texts. He explains what yoga is, how it works, and exactly how to purify the mind and let it settle into absolute stillness. Alistair Shearer's extensive and helpful introduction and superb translation, fully preserving Patanjali's jewel-like style, bring these ancient but vital teachings to those who seek the path of self-knowledge today. (shrink)

CHARLES LESLIE STEVENSON, Associate Professor of Philosophy in the University of Michigan, though an American, has an important place in the evolution of British ethics in this century. It was in Mind that his first papers on ethics were published in 1937-8. They had considerable influence in Britain in promoting the emotive-persuasive theory of moral language. The author of the theory that much of philosophy and ethics is persuasive rhetoric, was himself a plausible illustration of his own theory. (...) His breeziness of style seemed to sweep difficulties out of the way. His papers had an unconventionality which appealed all the more to the younger generation of philosophers because it shocked the older. He seemed to discredit critics by not appearing able to understand the archaic language they were talking. The ideas of these early papers were taken up into a book, Ethics and Language published in 1944. The book is more ponderous and indeed somewhat pedantic. In it, Stevenson’s ideas lose in freshness what they gain in professorial gravity. But the impressive size of the book, the number and variety of the examples of moral argument which it discussed, the apparently wide range of the treatment, made the book for some time a sort of bible of emotivism. The book was also important as the first major study of ethics based on the neo-Wittgensteinian slogan that moral philosophy is the analysis of moral language. (shrink)