William Faulkner (1897-1962), one of the United States’ most renowned authors, was born on Sept. 25, 1897, in New Albany, Mississippi. He initially focused on poetry, culminating in his first publication: "The Marble Faun" (1924). Subsequently, he transitioned to prose, producing novels such as "The Sound and the Fury" (1929), "As I lay Dying" (1930), "Light in August" (1932) and "Absalom, Absalom!" (1936), which are considered his most significant works. Like most of his oeuvre, these novels are set in a (...) fictional Southern region that Faulkner termed ‘Yoknapatawpha county.’ Nearly all works set in this fictional county are characterized by themes of race, incest, the American Civil War, and the decline of the antebellum South. Faulkner frequently employs diverse perspectives and techniques that directly represent the consciousness of his characters. Recognition for his literary achievements came relatively late in his career. The primary catalyst for this recognition was the Nobel Prize for Literature awarded to him in 1949, when he had arguably passed the zenith of his writing career. Faulkner’s extensive oeuvre, which spans from 1924 to 1962, also encompasses lesser-known works, such as "Sanctuary" (1931) and "Intruder in the Dust" (1948). In addition to novels, Faulkner authored numerous short stories that are considered among the finest in American literature. These include the story translated here, “Dry September” originally published in 1931, in the January issue of Scribner’s magazine. Faulkner died July 6 in Byhalia, Mississippi, of a heart attack. -/- [In Dutch: William Faulkner (1897-1962), een van de beroemdste schrijvers uit de Verenigde Staten, werd geboren op 25 september 1897 in New Albany, Mississippi. Hij begon aanvankelijk met het schrijven van poëzie, wat resulteerde in zijn eerste publicatie: "The Marble Faun" (1924). Kort daarna liet hij poëzie voor wat het was en stortte hij zich op het proza. Dit leidde tot romans als "The Sound and the Fury" (1929), "As I lay Dying" (1930), "Light in August" (1932) en "Absalom, Absalom!" (1936) die als zijn belangrijkste werken worden beschouwd. Net als het merendeel van zijn oeuvre spelen deze romans zich af in een fictioneel Zuiden dat door Faulkner ‘Yoknapatawpha county’ genoemd werd. Vrijwel alle werken die zich in deze fictieve streek afspelen, worden gekenmerkt door thema’s als ras, incest, de Amerikaanse burgeroorlog en de teloorgang van het oude Zuiden. Faulkner maakt vaak gebruik van verschillende perspectieven en technieken die direct het bewustzijn van zijn personages representeren. Pas relatief laat in zijn carrière kreeg hij erkenning voor zijn literaire verdiensten. De belangrijkste stimulans hiervoor was de Nobelprijs voor de litera¬tuur die hem werd toegekend in 1949, toen hij als schrijver eigenlijk al over zijn toppunt heen was. Faulkners omvangrijke oeuvre, dat ontstond in de periode van 1924 tot 1962, omvat ook minder bekende werken, zoals "Sanctuary" (1931) en "Intruder in the Dust" (1948). Naast romans schreef Faulkner echter ook nog een groot aantal korte verhalen die tot de absolute top van het Amerikaanse verhaal gerekend worden. Daartoe behoort ook het hier vertaalde verhaal ‘Septemberdroogte [Dry September]’, dat oorspronkelijk werd gepubliceerd in 1931, in het januarinummer van het tijdschrift "Scribner's". Faulkner stierf op 6 juli in Byhalia, Mississippi, aan een hartaanval.]. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Exception or EkklesiaSolution to a Girardian Dead EndAnthony Bartlett (bio)The 2023 Colloquium on Violence & Religion conference held in Paris on the centenary of Girard's birth had as its theme "The Future of Mimetic Theory," suggesting both taking stock and a forward perspective. Lucid historical moments do not coincide necessarily with centenaries, but the pressures of our present time are great and the prompt of a hundred-years anniversary marks (...) an opportune point to take a reckoning in a certain crucial aspect. This aspect—which presents at the moment as a kind of practical and theological impasse—has always been there, but the centennial inflection serves to lift it to deserved prominence as a central, if neglected, issue of the Girardian world-disclosure. I was struck at the conference by what seemed to me the profound inadequacy of a conversation that seemed to hasten on—by passivity of response—the very horror it discloses. The often-voiced complaint that Girard lacks the full academic recognition that is his due should perhaps be inverted as the absence of the theological breakthrough that will carry mimetic theory to the epochal value that its analysis truly calls for. [End Page 129]The collection of essays edited by Robert Hamerton-Kelly and entitled Politics and Apocalypse was published by Michigan State University Press in 2007, the same year Girard's final book came out in its initial French, Achever Clausewitz, later translated and published in English as Battling to the End (2008).1 In many ways this collection serves as prologue for the dramatic statement that Achever/Battling was to represent, and it provides essential context for that climactic book of Girard's career. The essays were actually papers delivered at a conference in Stanford, California, in 2004, a select affair as Hamerton-Kelly's preface tells it—a group of eight participants conversing over a period of six days to give the opportunity for a "leisurely" conversation. The conference took place against the feverish background of post-9/11 politics under the George W. Bush administration. Hamerton-Kelly quotes affirmingly from Peter Thiel's essay in the book, "The brute facts of September 11 demand a reexamination of the foundations of modern politics."2 As such, the papers probably represent a high-water mark of Girardian reflection on the possibility of politics in the light of mimetic crisis and analysis. Girard's conversations with Benoît Chantre, which were to become the content of Achever Clausewitz, were likely happening concurrently, or perhaps realized soon after the Stanford conference. Girard's own piece in the Stanford collection gives little hint of the Achever tone and content—it is in fact a tour de force exegesis of the gospels, displaying their unique clarity in revealing the foundational victim of culture—so the feeling must be that Girard was keeping his revelatory powder dry for his final book. While the other contributors were hotly preoccupied with questions of political theology, especially as developed by the twentieth-century theorists Carl Schmitt and Leo Strauss, Girard, with Chantre, focuses almost solely on the nineteenth-century theoretician of war, Clausewitz, and with that a version of biblical apocalyptic within the determining framework of mimetic theory. In effect, Girard sidesteps political theology and heads, as he sees it, to the heart of New Testament revelation. As may often be the case with Girard, attempts by collaborators to frame him within more standard theological and intellectual contexts were ever exceeded by the original thinker's more daring and provocative biblical vision.Carl Schmitt was a German jurist (and prominent member of the Nazi party) who argued the necessity of the friend–enemy distinction for the cohesion of a given society or state. In his paper for the conference, Wolfgang Palaver devotes considerable space to Schmitt, demonstrating his proximity in certain respects to mimetic theory. Palaver quotes a letter from Leo Strauss to Schmitt summarizing the latter's viewpoint: "The ultimate foundation of the Right is the principle of the natural evil of man; because man is by nature evil, he therefore [End Page 130] needs dominion. But dominion can be established, that is, men can be unified, only... (shrink)

The purpose of this paper is to examine what heals and harms the client in the psychotherapeutic encounter, from the client's perspective. The experience of eight clients was explicated using a model based on Giorgi and Schweitzer. The counselling experienced as healing by clients has at its core a vibrantly warm and honest relationship where the client feels held in the safety of the good heart space of the counsellor. The counsellor is experienced as providing an intense beingness for the (...) client that embraces the client's suffering and provides solid ground created out of the crucible of the counsellor's own encounter with his or her shadow. The counsellor is emptied out of his/her own agenda and provides space for the client's experience. The counsellor can evoke the higher resources of the client. The counselling is experienced as renewing and reconnecting the clients to his/her sense of self, of other and the lifeworld. The counselling relationship experienced as harming is described as being drained of human presence and transforming power. There is no alive human connection. The counsellor is experienced as insubstantial, and has no ability to hold traumatic experience. The counsellor's cold reception to the client's vulnerabilities has the power to shatter, fragment and splinter the client. The counsellor is full of self. This fullness may be ego that manifests as dry intellectualising or playing manipulative games as a substitute for human presence. This may lead the client to terror, sickness and anxiety. The counsellor may be full of their own fears and are experienced by the client as chaotic, avoidant and overwhelmed. Their unavailability leads clients to experience emotional depletion, exhaustion and frustration. The counsellor's self-righteousness, judgement and critical disengagement are experienced by clients as being belittled, condemned and diminished. The therapeutic encounter results in a weakening of the human potential for recovery. Both client and counsellor emerge as lesser human beings, with weakened relationships to self, others and the world. Indo-Pacific Journal of Phenomenology , Volume 1, Edition 2 September 2001. (shrink)

Bringing Flowers HomeWe try to put a bandage on the wound,offering a vague apology:Forgive me, distant wars, for bringing flowers home.Towers turn out to have been built on sand.Regimes collapse. No use in asking whywe ripped the bandage off that bleeding wound.An earthquake followed by a hurricane,fires, floods: they've passed some of us by.Us. And who is we? And what is home?Last week an enormous yellow moonhung low in a corner of the sky.Beauty is no bandage for the wound,hole in (...) the future much too big to mendor even to imagine, though we tryto camouflage it, bringing flowers home.You said, when we were talking of the end,that no one teaches us to say goodbye,or how to ease the bandage from the wound.Forgive me, death. I brought these flowers home.Moving the PianoCompact, gleaming, black and white,this sturdy Yamaha uprightstood staunchly in one room for yearsuntil, maneuvered through several doorstoday by two young slender menand up a ramp into their van,it ventured briefly out into the world again.The change of space, the space of change:the walls look naked, empty, strange.Heavy has given way to light.Habitual soliditytoo familiar to seeyields to possibilitytoo unfamiliar to see.Late and early, early, late,end, beginning—all are swirledinto a mist that veils the world.The black and white of status quoblends to a color I don't know,transition that I cannot name,but I salute it all the same.Goodbye, piano, and hello.So where is the piano going?Where will it find another life,music and memories unpackedin an unfolding second act?North Carolina, near a riverwhose stream, like time, is always flowing.My son lives there with his wife.Beloved, nothing is forever.You can't step twice into this life.Nap at Stony PointMy cousin and my friendon their respective recent deathbedsslid from my mind. I noticedthe scarlet splash of a cardinal perched on a cannonon a bluff above the Hudson.I lay down on a picnic table,sun on my face, five turkey vulturescircling overhead, and closed my eyes.And when I opened them I felt as pleasedas if I had completed some needful taskinstead of having forgottenhow my friend in January and my cousin in March,both of them alert and wry and tranquil,had faced what each of them clearly saw approaching—more, had recognized and greeted it,instead of ignoring it by looking through it,the way some people, even iftheir office is two doors down the hall,look right through you, pretending not to see you.Or maybe they don't see youany more than one envisions deathon a sunny April afternoon.The Last Lecture HallTheaters that were never ours,classrooms empty and refill.Nor do the trees belong to us.We cross the stage and disappearor venture in among the treesand lose ourselves there.Feverish categories blur.Genre distinctions: what for?The empty theater becomesa lecture hall. A classroom morphsinto a forest murmuringwith voices. Words pelt down like rainor rise like mist and dissipate.The rustling trees swell to a roar.But they were never still.Theater, classroom, maple, fir:feverish categories blur,presences pressing through the veilof the phenomenal;a leopard padding down the aisle.Tiger-masked students fill the seatsof the amphitheater.The old professor, looking outover the upturned faces, said“You are all allegoricalfigures to me. I will not learnyour names.” Did the students laugh?Tragedy, satire, comedy:genres are deciduous.Modes blur, leaves spin and fall.The leaves of memory seemed to makeA mournful rustling in the dark(Longfellow, “The Fire of Driftwood”).Lights go on in the theater.Class is over. We stumble out.The GatesWhen I woke up I had walked through a gate.I looked around the room—trickle or torrent, stepping into time—and bent my head to drink at a black stream.I look around a roomthick with the dust of after and before.Am I meant to drink from this black stream?My lips are dry,thick with the crust of after and before,gate of ivory and gate of horn.My lips are dry, I'm thirsty.Heat, cold, fire, snow, sun.Gate of ivory and gate of horn:to cross a threshold ends one story(firelight; snow squeaking; winter sun)and begins another.To cross a threshold ends one story(ever after? or a transformation?)and begins anotherthere is no law compelling us to enter.Ever after or a transformation.Torrent, trickle: we set foot in time,but there's no law compelling us to enterstory once we've latched the gate of dream.FilamentsYour past is thickening. You can seeits filaments, as carefullyyou begin to part the strands(they're all connected) with both hands,and clear a path. Now warilyenter the web—not all the way,but toward some kind of clarity.We have been rightly taught that wecan't finish, but must do, the work.Partway through the leafy murk,crisscrossing dapple of the trees,so tough and so precarious,you find yourself in the dawn air,the circle's center everywhere.Along the PromenadeReading a book about transitioningin the twenty-first-century meaning of the wordblends with plans for my son's upcoming weddingand scraps of conversation overheardat the Japanese-themed street fair today.Somnambulists along the promenadefloat in the warm currents of Broadway,eat talk look linger in the sun and shade.Then to the park: October leaves still green(climate change or merely Indian summer?).Snatched memories, I catch them on the wing:Samos Septembers, pomegranate tree,lemon tree, okra, a chameleon,the little summer of Saint Dimitri,they called it. All this happened; but to me?Streams of conversation flowing by.The sound artist described his work like this(if work is the right word): “Accidentallyuploading seemingly private messages,”which describes, also, dreams and poetry,the drifting crowd, incessant carousel,city and weather, time and holiday,all lived, palped, tasted, tested, overheard.Somnambulists along the promenadehave set up booths, their dreams... Bookending my dawn dream: symmetricalsoaking sponges dripping... DNA?Destiny, temperament, personality:the cards we're dealt and that we have to play,except we now can change them gradually.Transition: he or she or rather they,constructed, deconstructed, rearranged,the tarot spread of genealogy,inheritance as aleatoric play.We walked west to Eleventh Avenue,drawn by rumors of Ad Reinhardt's blue,which buzzed and throbbed. Stand still: my head was spinning.Allusions to water or to sky,dense, deep, alarming, ending or beginning... I sat awhile and watched the crowd glide by,enchanted promenaders all drawn inon the exhibition's last dayby the silence's cerulean humming.And then they climbed the stairs, and so did we,to lighter textures on an upper floorwhere Ruth Asawa's baskets in midairweightlessly demonstrated gravity,twigs, trees, crowns, bubbles dancing in white space.Next week my class will read “On Being Ill.”“Blogs,” I'll tell them, is the word we nowuse, not “essay,” for the moving mind,that saunterer who takes note and leaves behindand doubles back and ponders and regretsamidst the wash of vision, the flowand tidal pull of what we see and know,what we've dreamed, what we have said and heard,the thrumming colors and the floating crowd,as if the bubbly brew of sunny dayand anxious dreams could somehow all be caughtup in one enormous, one all-encompassing word. (shrink)

On conduct of life for Muslims and Islamic ethics.

This chapter provides summaries of the chapter of this book and introduces the major themes and debates addressed in the volume. Discussed are Nietzsche’s metaphysics; his philosophy of mind in light of contemporary views; the question of panpsychism of Beyond Good and Evil 36; the rejection of dualism in favour of monism, in particular a monism of value; Nietzsche’s positions on consciousness and embodied cognition in light of recent cognitive science; a conception of freedom and agency based on an intrinsically (...) motivating; embodied sense of self-efficacy; a Nietzschean account of valuing understood as drive-induced affective orientations of which an agent approves; the idea of ressentiment conceived as a process of intentional, not reflectively strategic, self-deception about one’s own conscious mental states; and a defence of a Nietzschean naturalism. (shrink)

Belief bias is the tendency for prior beliefs to influence people's deductive reasoning in two ways: through the application of a simple belief-heuristic and through the application of more effortful reasoning for unbelievable conclusions. Previous research indicates that cognitive ability is the primary determinant of the effect of beliefs on accuracy. In the current study, we show that the mere tendency to engage analytic reasoning is responsible for the effect of cognitive ability on motivated reasoning. The implications of this finding (...) for our understanding of the impact of individual differences on belief bias are discussed. (shrink)

Ricoeur’s thought bears a number of marks from his reading of the work of Merleau-Ponty. In this article, I argue that this also accounts for the nature of his political thought. I bring Ricoeur’s reviews of Humanisme et terreur (1947) to light in order to show how his confrontation with Merleau-Ponty marked an important turning point in his political thought. Firstly, I show that Merleau-Ponty’s defense of Marxism provoked Ricoeur to reflect upon its intrinsic pathology, and how this marked a (...) significant change in Ricoeur’s political position, namely, from Marxism to personalist socialism.Secondly, I explain how Ricoeur’s reading of Humanisme et terreur gave rise to a preliminary expression of ideas that would later become lasting and essential concepts of his political philosophy. More specifically, the pathology of Marxism would later become embedded in his theory of the political paradox and the concept of the prophet lived on in his reflections on civic responsibility.La pensée de Ricoeur porte un certain nombre de traces de sa lecture de Merleau-Ponty. Dans cet article, je soutiens qu’il en est de même pour sa pensée politique. Je mets en lumière ses recensions d’Humanisme et terreur (1947) pour montrer que sa confrontation avec Merleau-Ponty a marqué un tournant important dans sa pensée politique. En premier lieu, je montre que la défense merleau-pontienne du marxisme a conduit Ricoeur à réfléchir sur sa pathologie intrinsèque et que cela a entraîné un changement significatif dans la position politique même de Ricoeur, quittant le marxisme pour le socialisme personnaliste. En second lieu, j’explique comment la lecture par Ricoeur d’Humanisme et terreur a donné lieu à l’expression préliminaire d’idées qui allaient devenir par la suite durablement les concepts essentiels de sa philosophie politique. Plus précisément, la pathologie du marxisme est devenue plus tard sa théorie du paradoxe politique et le concept du prophète a eu une longue vie dans ses réflexions sur la responsabilité civique.Il pensiero di Ricoeur trae una serie di spunti dalla lettura del lavoro di Merleau-Ponty. In quest’articolo, sostengo che questo valga anche per il suo pensiero politico. Infatti, prendo in analisi la recensione di Ricoeur di Umanesimo e terrore (1947) al fine di mostrare come il suo confronto con Merleau-Ponty segnò un importante punto di svolta nel suo pensiero politico. Innanzitutto, mostro che la difesa del marxismo da parte di Merleau-Ponty portò Ricoeur a riflettere sull’intrinseca patologia dello stesso, e come questo segnò, quindi, un significativo cambiamento del posizionamento politico di Ricoeur stesso, che passò dal marxismo al socialismo personalista. In secondo luogo, spiego come la lettura di Umanesimo e terrore da parte di Ricoeur generò la preliminare formulazione di una serie di idee che più avanti sarebbero diventate concetti essenziali e durevoli della sua filosofia politica. Più nel dettaglio, la patologia del marxismo sarebbe poi diventata parte della sua teoria del paradosso politico e il concetto del profeta avrebbe preso vita dalle sue riflessioni sulla responsabilità civica. (shrink)

v. 1. Theg bźin mdzod -- v. 2. Chos dbyiṅs mdzod -- v. 3-4. Theg mchog mdzod -- v. 5. Gnas lugs mdzod ; Tshig don mdzod -- v. 6. Man ṅag mdzod ; Grub mthaʾ mdzod.

ABSTRACT This article argues that Nietzsche’s transvaluation project refers not to a mere inversion or negation of a set of nihilism-prone, Judeo-Christian values but, instead, to a different conception of what a value is and how it functions. Traditional values function within a standard logical framework and claim legitimacy and “bindingness” based on exogenous authority with absolute extension. Nietzsche regards this framework as unnecessarily reductive in its attempted exclusion of contradiction and real opposition among competing values. I propose a nonstandard, (...) dialetheic model of valuation that requires a value to be both true and false as well as neither true nor false. In our Europe, life is no longer quite so uncertain, contingent, nonsensical. [...] The power man has achieved now allows a reduction of those means of discipline of which the moral interpretation was the strongest. — KSA 12:5[71] The logic of our conscious thinking is only a crude and facilitated form of the thinking needed by our organism [...] A simultaneity-thinking [ein Zugleichdenken], for example, is needed of which we have hardly an inkling. [...] We are still growing continually, our sense of time and place, etc., is still developing. — KSA 11:34[124]. (shrink)

Islamic Business Finance is based on strong ethical regulations as suggested by Islamic Literature, such as the Quran and the Traditions of the Prophet of Islam, and could be considered as a subclass of the wider subject of ethical standards in business. This book highlights the basic principles of Islamic Business ethics and their implication in today's global business environment. It highlights the most important features of Islamic banking and finance in relation to the core principles of Shariah law. It (...) is the most comprehensive book to date, in terms of the number of Quranic verses and traditions of the Prophet relating to this subject, which are interspersed throughout the text. It explains how ethics are defined both in general terms and within the context of an Islamic perspective. In addition, it provides a logical interpretation of Islamic principles of business ethics through the use of contemporary business case studies. Topics such as digital currencies, money laundering, etc. are discussed at length. This book also discusses the new and emerging ethical issues faced by business and industry globally. This book will be a valuable reference guide for students, teachers and researchers of Islamic banking and finance. (shrink)

Drawing on Arabic data sets, this study examines reported speech in naturally occurring conversations. Building on earlier work in discourse analysis, the study demonstrates how reported speech is a multiparty social field in which much of the reporting involves not only speech but also intricate forms of voice patterns and embodied reenactments. The study argues that speakers create an integrated complex of reporting, including multimodal utterances that go beyond the stream of speech to include relevant nonlinguistic sounds and embodied gestures. (...) Analysis also shows that participants engage in verbal and nonverbal forms of stance toward the reported activities. The speaker makes certain these stance displays are available to the addressees to achieve co-participation. In contrast to studies which restrict analysis to linguistic phenomena, this study approaches reported speech as a fine performance in which different kinds of semiotic resources are brought together. (shrink)

Nietzsche's thought has been of renewed interest to philosophers in the Anglo-American philosophical community as well as to philosophers of a more phenomenological and hermeneutic background. The volume aims to appeal to both communities of scholars as it seeks to deepen the growing interest and appreciation of Nietzsche's contribution to our understanding of the mind. The 16 essays by leading Nietzsche scholars examine Nietzsche's understanding of consciousness and investigate its continuities with current developments in philosophy of mind, neuroscience, neuroethics, psychology, (...) linguistics, and metaphysics. Recent work in philosophy of mind emphasises non-reductive approaches to consciousness and self-consciousness. The mental is understood as always already embodied as well as situated or embedded in and emerging from a complex system. Nietzsche's thoroughly naturalistic philosophy has received renewed attention as it challenges any reductivist attempt to understand the mental exclusively as a physical phenomenon using the methods of the natural sciences. His understanding of nature and the physical, informed by but not reducible to the natural sciences of his time, is highly idiosyncratic. It posits the mental at several levels, from unconscious and proto-conscious drives, affects and emotions, to reflective, higher-order conscious states, intentionality and language. (shrink)

The present study investigates how business ethics are related to vocational interest. Special attention has been paid to the relationship between business ethics and the interest in ‘enterprising’ and ‘social’ oriented professions. The results show that business ethics is only significantly correlated in a negative way, to enterprising vocational preferences. Moreover, the negative contribution of business ethics to the preference for entrepreneurial and managerial professions remains after controlling for personality and work values. Some work values also predict the entrepreneurial interest: (...) Earnings, Influence, Competition, Innovation and Creativity. The personality traits Extraversion (positive) and Agreeableness (negative) have predictive validity, but this effect disappears after controlling for work values. In the ‘Discussion’ section, we pay attention to possible consequences of the negative relationship between business ethics and Entrepreneurial interest for Corporate Social Responsibility (CSR). We argue that efforts concerning realistic job previews will only be meaningful if they are completed with efforts to make people more sensitive for ethics in two other domains, namely education and business. (shrink)

The Buddha -- The Buddha's teachings -- The approaches and their philosophical systems -- The path of the cause-based approaches -- The fruition-based secret Mantra approach -- The Sarma tradition -- The Ningma tradition -- The extraordinary teachings: the Vajra heart essence.

This paper examines what Nietzsche might mean by the proposition that “values are created”. It further raises the issue whether there is a hard problem of value creation analogous to the “hard problem” in the philosophy of mind. Nietzsche could be seen as a philosopher who tried to shift people’s views about values away from any realist-objectivist intuitions. He was optimistic that these views could be eliminated, and that eventually most or all would come to conceive of values as created. (...) It is shown that Nietzsche rejects value realism in favour of a compelling antirealist conception of value, which he takes to be superior due to one specific property of values, their “aliveness”. If there is a hard problem of value, however, and for the realist any created value simply does not count as a value, it is unclear if Nietzsche’s conception is constructive. (shrink)

This volume presents new essays exploring important aspects of Nietzsche's philosophy in connection with two major themes: mind and nature. A team of leading experts address questions including: What is Nietzsche's conception of mind? How does mind relate with the nature? And what is Nietzsche's conception of nature? They all express the thought that Nietzsche's views on these matters are of great philosophical value, either because those views are consonant with contemporary thinking to a greater or lesser extent or because (...) they represent a rich alternative to contemporary attitudes. (shrink)

Why are we still intrigued by Nietzsche? This chapter argues that sustained interest stems from Nietzsche’s challenge to what we might call the ‘staticism’ inherent in our ordinary experience. Staticism can be defined, roughly speaking, as the view that the world is a collection of enduring, re-identifiable objects that change only very gradually and according to determinate laws. The chapter discusses Nietzsche’s rejection of remnants of staticism in Hegel and Schopenhauer (1). It outlines why Nietzsche deems belief in any variant (...) of the staticist picture as problematic (2); and examines his adualistic-dialetheic stance towards, for example, first-person and third-person descriptions in the philosophy of mind (3). The chapter closes with a discussion of the contributions of "Nietzsche on Time and History". (shrink)

This article examines Nietzsche’s analysis of the phenomenology of agent causation. Sense of agent causation, our sense of self-efficacy, is tenacious because it originates, according to Nietzsche’s hypothesis, in the embodied and situated experience of effort in overcoming resistances. It arises at the level of the organism and is sustained by higher-order cognitive functions. Based on this hypothesis, Nietzsche regards the sense of self as emerging from a homeostatic system of drives and affects that unify such as to maintain self-efficacy (...) levels. He relies on the same hypothesis to explain the emergence of an ascetic moral system and its specific, interpretive-affective ‘mechanism of willing’. The article aligns Nietzsche’s account of agent causation with Albert Bandura’s self-efficacy studies and Antonio Damasio’s recent account of self-systems as homeostatic systems. (shrink)

While Nietzsche's rejection of metaphysical free will and moral desert has been widely recognised, the sense in which Nietzsche continues to use the term freedom affirmatively remains largely unnoticed. The aim of this article is to show that freedom and agency are among Nietzsche’s central concerns, that his much-discussed interest in power in fact originates in a first-person account of freedom, and that his understanding of the phenomenology of freedom informs his theory of agency. He develops a non-reductive drive-psychological motivational (...) theory: reflective judgement and reasons can motivate by means of affective orientations agents have due to their drives. In particular, due to a standing desire or 'instinct for freedom' agents can generate, in mental simulations, the necessary motivational affects to unify their drives in view of certain long-term goals. (shrink)

Dry examines the U.S. Supreme Court's treatment of the First Amendment freedoms of religion and speech against the founding of the American Constitution and its philosophical underpinnings.

For Nietzsche’s hypothesis of a threat of nihilism to be intelligible, this chapter attributes to him at least three assumptions that underpin his philosophical project: (1) what there is, is becoming (and not being), (2) most (if not all) strongly believe in being, and (3) nihilism is a function of the belief in being. This chapter argues that Nietzsche held two doctrines of becoming: one more radical, which he believes is required to fend off nihilism, and one much more moderate—the (...) ontology of relations he develops under the label ‘will to power’. Based on the latter he attempts (but ultimately fails) to develop an ‘adualistic’—neither monistic nor dualistic—practice of thought, a ‘simultaneity-thinking’ ("Zugleich-Denken") that would no longer be subject to nihilism. (shrink)

The centrality of the embodiment of mind, self, and values for the later Nietzsche is widely acknowledged. Here, I reconstrue Nietzsche’s HL to show that he uses his drive model of the mind already in this early text. The “historical sickness” central to HL is diagnosed in the form of failures of embodiment and drive control. First, I argue that a precursor to Nietzsche’s figure of “the last human” is already the target in HL. Second, I offer working definitions for (...) terms such as “drives,” “affects,” and “values,” which are crucial to Nietzsche’s heuristic diagnostic framework. I then focus on the neglected passage that contrasts the medieval memento mori with a modern memento vivere, showing that the former functions as an embodied mechanism of willing and self-control, which Nietzsche claims the moderns have been unsuccessful in replacing. Finally, I draw on recent research in embodied cognition and identify two causes—“overload” and “semantic embodiment”— of the modern “historical sickness” that undermines flourishing. (shrink)

This paper argues that Moore’s compelling reading of Nietzsche as a metaphysician in The Evolution of Modern Metaphysics: Making Sense of Things (EMM) largely ignores Nietzsche’s philosopher-psychologist approach to metaphysical, general sense-making. Nietzsche’s metaphysical sense-making is often psychologically framed, i.e. sense is made of sense-making as the expression of specific psychological perspectives and types. Nietzsche’s own most general “acts of sense-making,” such as the will to power, nihilism, and eternal return, often need to be interpreted as targeting specific perspectives and (...) types with the goal of affecting their values. Section 2 considers Moore’s definition of metaphysics and asks what evidence there is that Nietzsche is a metaphysician in his inclusivistic sense. Section 3 provides evidence that Nietzsche pursues also a psychological project and introduces the idea of “psychological framing.” Sections 4–6 argue that Moore takes will to power (4), nihilism as suffering (5), and eternal return (6) as Nietzsche’s own, most general “metaphysical” sense-making, thereby neglecting the philosopher-psychologist who may elude Moore’s inclusivist conception of metaphysics. (shrink)

Nietzsche's Critique of Staticism Manuel Dries Part 1: Time, History, Method Nietzsche's Cultural Criticism and his Historical Methodology 23 Andrea Orsucci Thucydides, Nietzsche, and Williams 35 Raymond Geuss The Late Nietzsche's Fundamental Critique of Historical Scholarship 51 Thomas H. Brobjer Part II: Genealogy, Time, Becoming Nietzsche's Timely Genealogy: An Exercise in Anti-Reductionist Naturalism 63 Tinneke Beeckman From Kantian Temporality to Nietzschean Naturalism 75 R. Kevin Hill Nietzsche's Problem of the Past 87 John Richardson Towards Adualism: Becoming and Nihilism in Nietzsche's (...) Philosophy 113 Mamuel Dries Part III: Eternal Recurrence, Meaning, Agency Shocking Time: Reading Eternal Recurrence Literally 149 Lawrence J. Hatab Suicide, Meaning, and Redemption 163 Paul S. Loeb Nietzsche and the Temporality of (Self-)Legislation I91 Herman W. Siemens Part IV: Nietzsche's Contemporaries Geschichte or Historie? Nietzsche's Second Untimely Meditation in the Context of Nineteenth-Century Philological Studies 213 Anthonyl K. Jensen 'An Uncanny Re-Awakening': Nietzsche's Renascence of the Renaissance out of the Spirit of Jacob Burckhardt 231 Martin A. Ruehl Part V: Tragic and Musical Time Metaphysical and Historical Claims in The Birth of Tragedy 275 Katherine Harloe Nietzsche's Musical Conception of Time 291 Jonathan R. Cohen. (shrink)

In this article, we argue that “affect” should be an important notion in political philosophy. We do this, firstly, by tracing the notion of affect through the philosophical system of Immanuel Kant. We find that affect plays a threefold role for Kant, which can be mapped onto Hannah Arendt’s distinction between natural humanity, moral humanity, and political/aesthetic humanity (our rephrasing). Affect clearly plays a role on the level of natural humanity, and it is arguably to be pinpointed from within moral (...) humanity. With regard to political/aesthetic humanity, we argue that in order to understand how pure judgments of taste can vouch for the ‘bridging’ of the gap between natural and moral humanity, an understanding of the role of aesthetic _affection_ is essential. Secondly, we broaden the Kantian scope of affect by discussing how Žižek, in Lacan’s wake, has tried (but failed) to systematically examine the political relevance of pure judgments of taste. To understand how humans are able to come together politically, we need a better understanding of affect as that which allows _pure form_ to effectuate a subjectively but universally shareable proclivity for (dis)pleasure and desire. (shrink)

A European Account of Justice: Under Pressure of Subsidiarity? This paper provides a dialectical-historical description of the EU's constitutional discourse. It is argued that the early Community's member state blind principle of justice implied the notion of a European political community and led to the establishment of fair procedures for decision making. This coming of age of an encompassing European constitutional narrative of justice and fairness prompted the question of the demarcation between the political role of the European political community (...) and that of member states' political communities. The answer proved to be subsidiarity. However, subsidiarity has introduced national conceptions of justice in the Union's constitutional discourse, at the risk of making European justice dependent on national conceptions of justice. (shrink)

It is a common conviction that Ricoeur’s main contribution to Anglo-American political philosophy is to be found in the dialogue he tried to establish between liberalism and communitarianism. I argue that the depth of Ricoeur’s political philosophy is better served by situating it not only with regard to liberalism and communitarianism, but especially with regard to republicanism. This article shows how Ricoeur’s political philosophy—with its focus on the so-called “political paradox”—contains the main components of contemporary republicanism, with its stress on (...) active citizenship and mixed constitution as necessary prerequisites for freedom, interpreted as the absence of illegitimate domination. I also argue that there are, however, significant differences between Ricoeur’s theory and the main currents in contemporary republicanism, civic republicanism, and civic humanism, because of his reliance on a positive conception of freedom on the one hand and his emphasis on the fragility of politics on the other hand. (shrink)

Science-policy interactions can both facilitate and hamper professional normative judgement, i.e. a value judgement about the desirability of a certain situation. Anthropogenic land subsidence, contributing to relative sea-level rise in the economically important Western peatland areas in the Netherlands is a case in point. The implementation of mitigation, adaptation and compensation measures is lagging, partly due to science-policy interaction problems potentially leading to conflicts between stakeholders, including agrarians, climate scientists and inhabitants. We find that professional normative judgement is enhanced when (...) researchers and societal stakeholders reflect more critically on their role and engage in more inclusive science-policy interactions. (shrink)

In het personalisme staat de menselijke persoon centraal. Niet het individu en zijn enge eigenbelang, maar de mensen in verbondenheid met elkaar, hun leefwereld en idealen. De personalistische filosofie heeft haar stempel gedrukt op onze samenleving. Tot op vandaag functioneert ze als inspiratiebron voor maatschappelijke projecten. 0Misschien juist omwille van die sterke impact in het verleden heeft het personalisme vandaag een wat stoffig imago. Dit boek maakt daar komaf mee. Denkers en doeners van diverse pluimage stellen zich de vraag wat (...) een hedendaags personalisme kan inhouden. Welke impulsen kan het personalisme geven aan de samenleving van morgen? Hoe kunnen we dat concretiseren, in diverse domeinen, van economie tot ecologie, van psychologie tot politiek? 0Zo blijkt dat personalisten nog steeds tegen de stroom in zwemmen. Tegenover de materialistische en individualistische reflex van onze samenleving houden ze een warm pleidooi voor het relationele en het spirituele. Met oog voor concrete initiatieven en ruimte om de personalistische traditie kritisch te bekijken, zet dit boek de toon voor een breed maatschappelijk debat. Dit is leesvoer voor iedereen die met een open geest wil nadenken over een betere samenleving. (shrink)

This paper considers three general dilemmas that tend to undermine successful configurations of unity: the either/or dilemma, the synthesis dilemma and the relativism dilemma. It argues that, in his aesthetic writings, Schiller’s critique of Kantian dualisms leads him to an adualistic conception of unity that operates with a different, more inclusive approach to opposition and unification. In order to clarify Schiller’s innovative and often misunderstood position, the paper draws on the disjunctive logic recently developed by Friedrich Kümmel.

When is it appropriate to harm a single person to help multiple others? Psychologists have investigated this question through the study of hypothetical “trolley” dilemmas involving extreme physical harm life-or-death situations that contrast outcome-focussed, consequentialist moral reasoning with principle-focussed, deontological moral reasoning. The present studies investigate whether participants’ preference for consequentialism generalises across domains. We administered traditional physical harm dilemmas as well as a trolley-type dilemma involving monetary harm. Across four studies (N = 809), an internal meta-analysis demonstrated that participants’ (...) responses to the traditional dilemmas predicted their responses to the monetary dilemma. Additionally, previous research has uncovered that primary psychopathy predicts consequentialist responses on physical harm dilemmas. The current work uncovers that this association does not generalise to monetary harm dilemmas, suggesting that the association between primary psychopathy and consequentialist reasoning is not related to consequentialist reasoning per se, but to the idiosyncrasies of traditional harm-centric trolley dilemmas instead. (shrink)