This book tackles the problematic relationship between Platonic philosophy and Romantic poetry, between the intellect and the emotions. Drawing on contemporary critical theory, especially hermeneutics and deconstruction, the author shows that a dialogue between thinking and poetizing is possible. The volume yields many new insights into both Platonic and Romantic texts and forms an important work for scholars and students of Greek philosophy, Romantic literature and critical theory.

_In this symposium, Roberto A. Carleo III, Gregory Doukas and Imogen M. Sullivan think alongside Carlos Alberto Sánchez about the contingency of human existence as it is understood in Mexican existentialism. They ask: Should the notion of a metaphysical substance be discarded altogether due to its misuse in the history of European philosophy? Or are there philosophical reasons to avoid ontological uncertainty by, for example, postulating the notion of a non-discrete substance? And if attempts to define human substantiality merely seek (...) to defy this accidentality, should scholars with deviant identities deliberately engage in a wandering beyond dominant frameworks to evade the material and hermeneutical hostility of these frameworks? How should they work alongside others to best take up their responsibility? In his reply, Sánchez considers what the project of accidentalization would imply for each of these carefully-crafted interventions._. (shrink)

In this article I reflect on meeting Professor Drucilla Cornell as a bachelor’s student at Rutgers University, working as her assistant, and the irreversible impact she had on my life. I argue that Cornell was a thinker of profound courage and that this virtue was crucial to her developing several ways beyond the philosophical anthropology of Euro-modern man. Cornell envisioned three main ways beyond what she called the “dead ends of man”: feminism, critical philosophy (including dialectics and Marxism), and African (...) humanism. These three traditions combine in an explosive, revolutionary way in Cornell’s writings; each are essential pillars of her thought. I also identify a dialectical or “productive” tension in her thinking between tendencies toward both idealist and materialist metaphysics. I conclude by recounting personal experiences with Cornell, exploring the consequences of her ethical philosophy, and posing questions that I think she could help us answer in the tumultuous times we are currently living through. (shrink)

This article addresses a problematic interpretation of African and Indian decolonial political theory, arguing it understates the positive effects anticolonial ideas have had on society and scientific efforts to understand and produce knowledge about it. Another problem is its reliance on the concept of “Western” theory, which presumes genealogical purity. Our response offers creolization as an alternative model for decolonizing political theory and uses the term “Euromodern” instead. It then explores how creolization is at the heart of the ideas of (...) intellectuals considered most paradigmatic of Western thought, and demonstrates the influence of Afro-Islamic thought on them. Subsequently, we rebut the authors’ claim that Fanon’s thought has failed to generate new methods for studying postcolonial reality and extend their analysis of Indian society beyond the frames forged by Gandhi and Spivak. Finally, we conclude by discussing Muhammad Iqbal, a uniquely creolizing and forward-looking decolonial figure from the Afro-Muslim world. (shrink)

Medical school curricula, although traditionally and historically dominated by science, have generally accepted, appreciated, and welcomed the inclusion of literature over the past several decades. Recent concerns about medical professional formation have led to discussions about the specific role and contribution of literature and stories. In this article, we demonstrate how professionalism and the study of literature can be brought into relationship through critical and interrogative interactions based in the literary skill of close reading. Literature in medicine can question the (...) meaning of “professionalism” itself, thereby resisting standardization in favor of diversity method and of outcome. Literature can also actively engage learners with questions about the human condition, providing a larger context within which to consider professional identity formation. Our fundamental contention is that, within a medical education framework, literature is highly suited to assist learners in questioning conventional thinking and assumptions about various dimensions of professionalism. (shrink)

A collection of personal narratives and essays, Living Professionalism is designed to help medical students and residents understand and internalize various aspects of professionalism. These essays are meant for personal reflection and above all, for thoughtful discussion with mentors, with peers, with others throughout the health care provider community who care about acting professionally.

In this paper I attempt to situate the expression of the secular culture of the Enlightenment in the Greek context into the broader intellectual and spiritual tradition defined by the Greek language. The analysis points at the breaks introduced into this tradition by the Enlightenment (in historical and geographical conceptions, in scientific and political thought and in the understanding of the classics) but it also argues that despite its novelty the Enlightenment shared a considerable heritage with the broader Orthodox religious (...) culture into which it was transmitted in Southeastern Europe. This point is illustrated by reference to biographical evidence, supplied by the life histories of three important exponents of the Enlightenment writing in Greek (E. Voulgaris, Iosipos Moisiodax and N. Doukas). The complex relation between the Enlightenment and earlier Greek intellectual traditions is underlined in conclusion. ☆ An earlier version of this paper was presented as the concluding lecture of the conference “The Greek world under Ottoman and Western domination, 15th–19th centuries”, held at the Onassis Cultural Centre in New York on 29 April 2006. The original version appeared in the proceedings of the conference, published under the same title in 2008. The version published here has been extensively revised, updated and expanded. In revising the earlier version I had the benefit of the comments and suggestions of Professor Ihor Sevchenko, to whom I am deeply grateful. I am also indebted to Richard Whatmore for his encouragement. (shrink)

Objects are central in visual, auditory, and tactual perception. But what counts as a perceptual object? I address this question via a structural unity schema, which specifies how a collection of parts must be arranged to compose an object for perception. On the theory I propose, perceptual objects are composed of parts that participate in causally sustained regularities. I argue that this theory falls out of a compelling account of the function of object perception, and illustrate its applications to multisensory (...) perception. I also argue that the account avoids problems faced by standard views of visual and auditory objects. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy, Psychiatry, & Psychology 4.1 (1997) 91-93 Concurrent Contents: Recent and Classic References at the Interface of Philosophy, Psychiatry, and Psychology Articles Allen, J. F., J. Hallperin, and R. Friend. 1985. Removal and diversion tactics and the control of auditory hallucinations. Behavior Research and Therapy 23:601-605.Baker, H. D. 1995. Psychoanalysis and ideology: Bakhtin, Lacan, and Zizek. History of European Ideas 20:499-504.Bernet, R. 1994. Derrida-Husserl-Freud: The trace of transference. Southern (...) Journal of Philosophy 32 suppl.:141-158.Boden, M. A. 1996. Commentary on "Towards a design-based analysis of emotional episodes." Philosophy, Psychiatry, & Psychology 3, no. 2:135-136.Castelfranchi, C., and M. Miceli. 1996. Commentary on "Towards a design-based analysis of emotional episodes." Philosophy, Psychiatry, & Psychology, no. 2:129-133.Fowes, B. J., and F. C. Richardson. 1996. Why is multiculturalism good? American Psychologist 51, no. 6:609-621.Frith, C. 1996. Commentary on "Free will in the light of neuropsychiatry." Philosophy, Psychiatry, & Psychology 3, no. 2:91-93.Forde, R. 1996. Inclusion of psychosocial conditions in clinical practice and the problem of medicalization. Theoretical Medicine 17, no. 2:151-161.Gaylin, W., and D. Doukas. 1995. The second-hand suicide threat. Hastings Center Report 25:20-22.Gillet, G. 1995. Consciousness, thought, and neurological integrity. Journal of Mind and Behavior 16, no. 3:215-233.Haskell, R. E. 1993. Realpolitik in the addictions field: Treatment-professional, popular-culture ideology, and scientific research. Journal of Mind and Behavior 14, no. 3:257-276.Kuys, T. 1995. The tally argument again. Methodological Science 28, nos. 2-3:43-55.Lear, J. 1995. The heterogeneity of the mental: Sebastian Gardner's irrationality and the philosophy of psychoanalysis. Mind: A Quarterly Review of Psychology and Philosophy 104:863-879.Libet, B. 1996. Commentary on "Free will in the light of neuropsychiatry." Philosophy, Psychiatry, & Psychology 2, no. 3:95-96.Lloyd, D. 1996. Commentary on "Toward a design-based analysis of emotional episodes." Philosophy, Psychiatry, & Psychology 3, no. 2:127-128.Pepper-Smith, R., W. R. C. Harvey, and M. Silberfeld. 1996. Competency and practical judgment. Theoretical Medicine 17, no. 2:135-150. [End Page 91]Spence, S. A. 1996a. Free will in the light of neuropsychiatry. Philosophy, Psychiatry, & Psychology 3, no. 2:75-90.------. 1996b. Response to the commentaries. Philosophy, Psychiatry, & Psychology 3, no. 2:99-100.Stein, D. J. 1996. The philosophy of psychopathy. Perspectives in Biology and Medicine 39:569-580.Stephens, G. L. 1996. Commentary on "Free will in the light of neuropsychiatry." Philosophy, Psychiatry, & Psychology 3, no. 2:97-98.Varela, C. R. 1995. Ethnogenic theory and psychoanalysis: The unconscious as a social construction and a failed explanatory concept. Journal for the Theory of Social Behavior 25:4.Weisberger, A. M. 1995. The ethics of the broader usage of Prozac: Social choice or social bias? International Journal of Applied Philosophy 10, no. 1:69-74.Wright, I., A. Sloman, and L. Beaudoin. 1996a. Response to the commentaries. Philosophy, Psychiatry, & Psychology 3, no. 2:137.------. 1996b. Towards a design-based analysis of emotional episodes. Philosophy, Psychiatry, & Psychology 3, no. 2:101-126. Books American Psychiatric Association. Task Force on Consent to Voluntary Hospitalization. 1993. Consent to voluntary hospitalization. Washington, DC: American Psychiatric Association.Christiansen, H. D. 1972. Ethics in counseling: Problem situations. Tucson: University of Arizona Press.Clark, P., and C. Wright, eds. 1988. Mind, psychoanalysis and science. New York: Blackwell.Comerchero, V., ed. 1970. Values in conflict: Christianity, marxism, psychoanalysis, existentialism. New York: Appleton-Century-Crofts.Epstein, R. S. 1994. Keeping boundaries: Maintaining safety and integrity in the psychotherapeutic process. Washington, DC: American Psychiatric Press.Fairbairn, G. J. 1995. Contemplating suicide: The language and ethics of self harm. New York: Routledge.Grubb, A., ed. 1991. Decision-making and problems of incompetence. New York: John Wiley & Sons.Haas, L. J., and J. L. Malouf. 1995. Keeping up the good work: A practitioner's guide to mental health ethics. 2nd ed. Sarasota: Professional Resource Exchange.Hacking, I. 1995. Rewriting the soul: Multiple personality and the sciences of memory. Princeton: Princeton University... (shrink)

There are at least three different genealogical accounts of morality: the ontogenetic, the sociohistorical, and the evolutionary. One can thus construct, in principle, three distinct genealogical debunking arguments of morality, i.e., arguments that appeal to empirical data, or to an empirical hypothesis, about the origin of morality to undermine either its ontological foundation or the epistemic credentials of our moral beliefs. The genealogical account that has been, particularly since the early 2000s, the topic of a burgeoning line of inquiry in (...) the metaethical literature is the one that explains the origin of moral thinking by appealing to Charles Darwin’s theory of evolution through natural selection. For this reason, when it comes to genealogical debunking arguments, it is various types of evolutionary debunking argument (EDA) that are the focus of the current debate between moral skeptics and moral realists. Evolutionary moral debunkers maintain that the capacity to make moral judgments is an evolved trait—a view accepted by most of their detractors. They maintain, in addition, that such a capacity is an adaptation—i.e., a trait selected for because it enhances reproduction and survival—and not merely either a by-product of an adaptation or an evolutionary accident—a view accepted by fewer of their detractors. Roughly put, the thrust of EDAs is that biological evolution is aimed, not at moral belief-forming processes that are reliable, but at moral belief-forming processes that are adaptive. In other words, the evolutionary function of those processes is not that of tracking the moral truth: their general success at matching or accurately representing allegedly objective or attitude-independent moral facts, properties, or truths explains neither their emergence nor their persistence. Humans are therefore disposed to make moral judgments regardless of the evidence to which they are exposed, regardless of whether there are or are not objective moral facts, properties, or truths. In the contemporary scene, the most important and influential EDAs are those advanced by Richard Joyce and Sharon Street. Although Joyce’s EDA is more elaborate than Street’s inasmuch as it is based on a detailed evolutionary account of morality, it is Street’s EDA that has received the most attention among those seeking to defend moral realism against EDAs. If an EDA can establish at most an epistemological conclusion, then it could be argued that Joyce’s argument (at least the version defended in his later works) is superior to Street’s given that the conclusion of the former is epistemological whereas that of the latter is ontological. Indeed, while Joyce’s EDA is taken to support epistemological moral skepticism, according to which our moral beliefs are epistemically unjustified, Street’s is taken to support moral anti-realism (moral constructivism in particular), according to which attitude-independent moral facts do not exist. (shrink)

After presenting the current situation of epistemological research in Latin America and part of its history, this entry will address five topics: skepticism (especially in its Pyrrhonian stripe), core epistemology, formal epistemology, Wittgenstein’s thought in connection with epistemology and skepticism, and epistemology of law. It should be noted from the outset that the entry does not purport to provide a comprehensive account of epistemology in Latin America, but rather to paint a general picture of it by focusing on the main (...) issues that have been discussed within that field. (shrink)

Siopis has always engaged in a critical and controversial way with the concepts of ‘race’ and ‘ethnicity’ in South Africa. For politically sensitive artists whose work has involved confronting the injustices of apartheid, the current post-apartheid situation has forced a reassessment of their practice and the terms on which they might engage with the fundamental changes which are now affecting all of South African society. Where mythologies of race and ethnicity have been strategically foregrounded in the art of any engaged (...) artist, to the exclusion of many other concerns, the demise of apartheid offers the possibility of exploring other dimensions of lived experience in South Africa. For feminists, this is potentially a very positive moment when questions of gender – so long subordinated to the structural issue of ‘race’ under apartheid – can now be explored. Penny Siopis’ work has long been concerned with the lived and historical relations between black and white women in South Africa. The discussion focuses on the ambivalent and dependent relationships formed between white middle-class women and black domestic labour during apartheid. Siopis’ work engages with how the appropriation of black women's time, lives, labour and bodies has shaped her ‘own’ history. (shrink)

A moving cultural biography of abolitionist martyr John Brown, by one of the most important African-American intellectuals of the twentieth century. In the history of slavery and its legacy, John Brown looms large as a hero whose deeds partly precipitated the Civil War. As Frederick Douglass wrote: "When John Brown stretched forth his arm... the clash of arms was at hand." DuBois's biography brings Brown stirringly to life and is a neglected classic.

Se trata de unareflexión interdisciplinar, a partir de W. Benjamin, sobre las relaciones entre experiencia, tiempo y memoriahistórica. La 1. parte analiza el empobrecimiento moderno de la Erfahrung que genera una“nueva barbarie”, a la vez que expenmentación innovadora, y que reclama un concepto más rico de experiencia, ligada ala totalidad concrete de la existencia. La 2. señala algunas paradojas de la memoria, muestra la inconsistencia del tiempo, cristalizado en el mito de Cronos, comoprincipio ordenador, y toma en consideración experiencias relevantes (...) que requieren concebir otro tiempo. En esa dirección, la 3. parte desarrolla la idea de Jetztze¡t, nucleo de la concepción crítica de la historia como tradición de los oprimidos, en cuyos bistantes de peligro relanipagea el angelus novus.Il s’agit d’une reflexion interdisciplinaire sur les liaisons entre expérience, temps et bistoire. La lére partie analyse l’appauvrissement moderne de l’Erfahrung, qui produit, selon W. Benjaniin, experimentation créatice et á la fois “une nouvelle barbarie”, et qui exige la construction d’un concept plus tiche d’expérience, liée á la totalité concréte de l’existence. La 2&me ¡nontre quelques paradoxes de la mémoire, sovligne ]‘inconsistance dv lemps comino principe d’ordre, et rappelle l’existence d’expériences qui demandent un autre concept du temps. La 3éme partie developpe ¡‘idee benjaininienne de Jetztzeit, noyau de sa conception critique de l’histoire conune tradition des opprimés, et analyse particuliérement la figure de l’angelus novus. (shrink)

Aberrations of self-experience are considered a core feature of borderline personality disorder (BPD). While prominent aetiological accounts of BPD, such as the mentalization-based approach, appeal to the developmental constitution of self in early infant–caregiver environments, they often rely on a conception of self that is not explicitly articulated. Moreover, self-experience in BPD is often theorized at the level of narrative identity, thus minimizing the role of embodied experience. In this article, we present the hypothesis that disordered self and interpersonal functioning (...) in BPD result, in part, from impairments in 'embodied mentalization' that manifest foundationally as alterations in minimal embodied selfhood, i.e. the first-person experience of being an individuated embodied subject. This account of BPD, which engages early intersubjective experiences, has symptomatic findings in BPD, and is consistent with contemporary theories of brain function. (shrink)

Sociologists who use in-depth interview methods have become sensitized to the ways that race-ethnicity and class can form barriers to rapport with respondents, but the question of gender has been largely unexamined. This article compares data from two independently conducted in-depth interview studies of male nurses: one by a female researcher and one by a male researcher. Observed differences in how the men in the samples framed their responses to questions in the two studies are discussed. It is argued that (...) in-depth interviewers can and should become sensitized to respondents' negotiation of the gendered context of the interaction, but the existing proscriptions against cross-gender research are challenged. (shrink)

When I undertook to write an article for mathematical laymen on the mathematical infinite. I did not realize the depths of my own layness, I do now. Having refreshed my memory of the classics of infinity by re-reading among other things the famous papers of Cantor and Zermelo, and having struggled like a boa constrictor to swallow the latest papal bull on the human significance of the infinite, I am completely reduced to what Professor E. W. Hobson aptly and somewhat (...) indignantly calls Mathematical Nihilism. (shrink)

En el presente trabajo pretendo mostrar que el pensamiento de Carl Schmitt tiene un carácter marcadamente filosófico. Más precisamente: que en la base de él se halla una teoría de la comprensión. Esa teoría de la comprensión tiene la particularidad de que se desarrolla a partir de una teoría de la comprensión jurídica, pero se extiende, en su obra, a la comprensión en general.

Two articles in the March‐April 2021 issue of the Hastings Center Report consider alterations to traditional informed consent. In “The Consent Continuum: A New Model of Consent, Assent, and Nondissent for Primary Care,” Marc Tunzi and colleagues argue that, in primary care settings, patient consent should be understood as taking a range of forms depending on the procedure, the patient, and the patient‐care context. Traditional informed consent is at the ceremonious end; for many things done in these settings, the authors (...) assert, assent or even nondissent is fine. In the lead article, health policy scholars Stephanie Morain and Emily Largent consider another continuum for informed consent, this one occurring with pragmatic research, at the intersection of clinical care with research. (shrink)

The ethics of the Egyptian religion, by S. A. B. Mercer.--The ethics of Confucianism, by H. P. Beach.--The ethics of the Babylonian and Assyrian religion, by G. A. Barton.--The history of Hindu ethics, by E. W. Hopkins.--The ethics of Zoroastrianism, by A. V. W. Jackson.--Early Hebrew ethics, by L. B. Paton.--The ethics of the Hebrew prophets - from Amos to the Deuteronomic reformation, by L. B. Paton.--The ethics of the Greek religion, by P. Shorey.--The ethics of the Gospels, by E. (...) F. Scott.--The ethics of the Pauline epistles, by C. H. Dodd.--Moslem ethics, by J. C. Archer.--The moral values of religion, by E. H. Sneath. (shrink)

This article engages with the discussion between Rawls and Habermas concerning the interplay of political realism and normativity to address a fundamental question in contemporary political philosophy. How realistic is a normative theory of politics that critiques or rejects many deep religious, philosophical, and metaphysical commitments? Rawls contends that political theory achieves realism and objectivity by avoiding pronouncements on metaphysical theories (non-metaphysical). In contrast, Habermas argues that realism emerges when grappling with metaphysical theories and prioritizing praxis over metaphysics (post-metaphysical). The (...) article critically examines Rawls’s objections to metaphysical content, lack of practical interest, and the instability of the foundations of Habermas’s democratic theory. By addressing these objections, it advocates for the greater political realism of the post-metaphysical normative approach. (shrink)

A scholarly edition of The Clarendon Edition of the Works of John Locke: Correspondence: Letters 1242-1701 by E. S. de Beer. The edition presents an authoritative text, together with an introduction, commentary notes, and scholarly apparatus.

A scholarly edition of The Clarendon Edition of the Works of John Locke: Correspondence: Letters 2199-2664 by E. S. de Beer. The edition presents an authoritative text, together with an introduction, commentary notes, and scholarly apparatus.