The authors find it more useful to payattention to relationships than to boundaries.By focusing attention on bounded, individualpsychological issues, the metaphor ofboundaries can distract helping professionalsfrom thinking about inequities of power. Itoversimplifies a complex issue, inviting us toignore discourses around gender, race, class,culture, and the like that support injustice,abuse, and exploitation. Making boundaries acentral metaphor for ethical practice can keepus from critically examining the effects ofdistance, withdrawal, and non-participation.The authors describe how it is possible toexamine the practical, moral, and ethicaleffects (...) of our participation in relationshipsby focusing on just relationships rather thanon boundaries. They give illustrations andclinical examples of relationally-focusedethical practices that derive from a narrativeapproach to therapy. (shrink)

Inspired by Jill Kraye's many contributions to European intellectual history, this volume presents a diverse collection of studies in Renaissance philosophy and humanism by leading experts in the field.

Jill North offers answers to questions at the heart of the project of interpreting physics. How do we figure out the nature of the world from a mathematically formulated theory? What do we infer about the world when a physical theory can be mathematically formulated in different ways? The notion of structure is crucial to North's answers.

The conversation with Jill H. Casid and Anna Campbell is a reconceptualization of several themes to develop an aesthetic that incorporates notions of the necropolitical and redefines the concept of the Anthropocene as the Necrocene. The Necrocene implies an era marked by death, decay, and the consequences of human impact on the environment, as well as a critical reflection on the choices individuals and societies make that contribute to the transition from the Anthropocene to the Necrocene. These reflections serve (...) as cautionary tales or reflections on the unsustainable path of the Anthropocene. An important reflection in the interview is how queer and transgender people are using art and assemblages to refuse the terms of the current tensions of the culture wars. (shrink)

We are used to talking about the “structure” posited by a given theory of physics, such as the spacetime structure of relativity. What is “structure”? What does the mathematical structure used to formulate a theory tell us about the physical world according to the theory? What if there are different mathematical formulations of a given theory? Do different formulations posit different structures, or are they merely notational variants? I consider the case of Lagrangian and Hamiltonian classical mechanics. I argue that, (...) contrary to standard wisdom, these are not genuinely equivalent theories: they differ in statespace structure. I suggest that we should be realists about statespace structure. (shrink)

Altered Reading will interest philosophers, literary critics, scholars of religion, and others drawn to Levinas's work.

Monogenesis of language is widely accepted, but the conventional argument seems to be mistaken; a simple probabilistic model shows that polygenesis is likely. Other prehistoric inventions are discussed, as are problems in tracing linguistic lineages. Language is a system of representations; within such a system, words can evoke complex and systematic responses. Along with its social functions, language is important to humans as a mental instrument. Indeed, the invention of language,that is the accumulation of symbols to represent emotions, objects, and (...) acts may be the most important event in human evolution, because so many developments follow from it. For example, Edward Sapir speculated that some embryonic form of language must have been available to early man to help him fashion tools from stone (Sapir,1921). Sophisticated biface stone tools date to early Homo erectus some 1.5 million years ago, suggesting a similar age for language. This paper considers whether the invention of language occurred at only one pre-historic site or at several sites. In other words, did language emerge by monogenesis or polygenesis? Early thinkers believed in monogenesis, against a background of divine creation. Perhaps the best known account is the biblical story of Adam giving names to plants and animals in the Garden of Eden. Similar legends are found among many peoples. Modern linguists too assume monogenesis, but on probabilistic grounds (see, for instance, Southworth and Daswani, 1974, p.314). The argument seems to be that the invention of language is an extremely unlikely event, because symbolization involves abstraction and requires synchronized insight by several individuals; therefore, the probability of occurrence at more than one site must be vanishingly small. We have found no explicit quantitative treatment of this question in the literature, but the underlying logic has to be the multiplication of probabilities. If p is small at one site,then p.p for two sites is smaller still, and so on. This reasoning is false, as we show here. The fallacy lies in the focus on two particular sites rather than consideration of all pairs of sites. (shrink)

During the sixteenth and early seventeenth centuries, physics was regularly taught as part of instruction in philosophy and the arts at Central European schools and universities. However, physics did not have a special or privileged status within that instruction. Three general indicators of this lack of special status are suggested in this article. First, teachers of physics usually were paid less than teachers of most other university-level subject-matters. Second, very few Central European academics during this period appear to have made (...) a career out of teaching physics. And third, Reformation Era schools and universities in Central Europe emphasized language instruction; such instruction not only was instrumental in promoting the confessional-i.e., Calvinist, Lutheran, and Roman Catholic-agendas of those same schools and universities, but also helped to prepare students for service in nascent but growing state governments. (shrink)

Concerned especially with the work of making a democracy of distinction, Frank shows that such a democracy requires freedom and equality achieved through the exercise of virtue.

In this introductory textbook to Kant's Critique of Pure Reason, Jill Vance Buroker explains the role of this first Critique in Kant's Critical project and offers a line-by-line reading of the major arguments in the text. She situates Kant's views in relation both to his predecessors and to contemporary debates, explaining his Critical philosophy as a response to the failure of rationalism and the challenge of skepticism. Paying special attention to Kant's notoriously difficult vocabulary, she explains the strengths and (...) weaknesses of his arguments, while leaving the final assessment up to the reader. Intended to be read alongside the Critique, this guide is accessible to readers with little background in the history of philosophy, but should also be a valuable resource for more advanced students. (shrink)

Why do some doctors routinely deny birth control refills without additional tests, and why do some doctors disrespect patient autonomy in decisions about abortions, labor and delivery, organ transplants, and more? This book argues that medical sexism is a major cause of this pervasive mistreatment.

Duty and Healing positions ethical issues commonly encountered in clinical situations within Jewish law. The concept of duty is significant in exploring bioethical issues, and this book presents an authentic and non-parochial Jewish approach to bioethics, while it includes critiques of both current secular and Jewish literatures. Among the issues the book explores are the role of family in medical decision-making, the question of informed consent as a personal religious duty, and the responsibilities of caretakers. The exploration of contemporary ethical (...) problems in healthcare through the lens of traditional sources in Jewish law is an indispensable guide of moral knowledge. (shrink)

In the twenty interviews collected in this volume, seventeen of which appear in English for the first time, Levinas sets forth the central features of his ethical philosophy and discusses biographical matters not available elsewhere.

We should see the debate over the existence of spacetime as a debate about the fundamentality of spatiotemporal structure to the physical world. This is a non-traditional conception of the debate, which captures the spirit of the traditional one. At the same time, it clarifies the point of contention between opposing views and offsets worries that the dispute is stagnant or non-substantive. It also unearths a novel argument for substantivalism, given current physics. Even so, that conclusion can be overridden by (...) future physics. I conclude that this debate is a substantive one, which the substantivalist is currently winning. (shrink)

Does atrocity age? What I mean to ask is, does time heal wounds that were genocidal or otherwise broad, deep, and caused by a fatal combination of human depravity and widespread indifference? Jean Améry famously refused to let the past be past in his essay “Resentments.” He argued that even if, with regard to the Holocaust, logically speaking, what happened is in the past, there is no moral sense to that. Morality requires of us that we refuse to let the (...) past be whenever we are faced with a past that should have been otherwise. For him, writing 20 years after he was freed from the camps, time had not healed all wounds. Atrocity was not aging gracefully. (shrink)

The concept of meaningful work has recently received increased attention in philosophy and other disciplines. However, the impact of the increasing robotization of the workplace on meaningful work has received very little attention so far. Doing work that is meaningful leads to higher job satisfaction and increased worker well-being, and some argue for a right to access to meaningful work. In this paper, we therefore address the impact of robotization on meaningful work. We do so by identifying five key aspects (...) of meaningful work: pursuing a purpose, social relationships, exercising skills and self-development, self-esteem and recognition, and autonomy. For each aspect, we analyze how the introduction of robots into the workplace may diminish or enhance the meaningfulness of work. We also identify a few ethical issues that emerge from our analysis. We conclude that robotization of the workplace can have both significant negative and positive effects on meaningful work. Our findings about ways in which robotization of the workplace can be a threat or opportunity for meaningful work can serve as the basis for ethical arguments for how to—and how not to—implement robots into workplaces. (shrink)

Artificial intelligence-driven technology increasingly shapes work practices and, accordingly, employees’ opportunities for meaningful work (MW). In our paper, we identify five dimensions of MW: pursuing a purpose, social relationships, exercising skills and self-development, autonomy, self-esteem and recognition. Because MW is an important good, lacking opportunities for MW is a serious disadvantage. Therefore, we need to know to what extent employers have a duty to provide this good to their employees. We hold that employers have a duty of beneficence to design (...) for opportunities for MW when implementing AI-technology in the workplace. We argue that this duty of beneficence is supported by the three major ethical theories, namely, Kantian ethics, consequentialism, and virtue ethics. We defend this duty against two objections, including the view that it is incompatible with the shareholder theory of the firm. We then employ the five dimensions of MW as our analytical lens to investigate how AI-based technological innovation in logistic warehouses has an impact, both positively and negatively, on MW, and illustrate that design for MW is feasible. We further support this practical feasibility with the help of insights from organizational psychology. We end by discussing how AI-based technology has an impact both on meaningful work (often seen as an aspirational goal) and decent work (generally seen as a matter of justice). Accordingly, ethical reflection on meaningful and decent work should become more integrated to do justice to how AI-technology inevitably shapes both simultaneously. (shrink)

Is shame dead? With personal information made so widely available, an eroding public/private distinction, and a therapeutic turn in public discourse, many seem to think so. People across the political spectrum have criticized these developments and sought to resurrect shame in order to protect privacy and invigorate democratic politics. Democracy and the Death of Shame reads the fear that 'shame is dead' as an expression of anxiety about the social disturbance endemic to democratic politics. Far from an essential supplement to (...) democracy, the recurring call to 'bring back shame' and other civilizing mores is a disciplinary reaction to the work of democratic citizens who extend the meaning of political equality into social realms. Rereadings from the ancient Cynics to the mid-twentieth century challenge the view that shame is dead and show how shame, as a politically charged idea, is disavowed, invoked, and negotiated in moments of democratic struggle. (shrink)

This article responds to henry allison's criticisms of the author's claim that kant's incongruent counterparts argument supports his critical conclusions that things in themselves must be both non-Spatial and unknowable. The first part of the article treats four objections allison raises. The second part discusses differences between allison's and the author's readings of kant's claims about things in themselves.

How should we respond to political ambivalence when conflicting avenues for political action arise? Some theories of justice, such as objective theories, tell us to follow whatever norms realize a set of independently determined objective goods. I argue such theories are incomplete because they specify political goods to aim at, but do not specify which norms to follow, and thus yield an ineliminable ambivalence. Through analysis of a series of significant obstacles, I show that the objective goods that theorists defend (...) are multiply realizable and thus that different sets of mutually exclusive norms could successfully bring about such goods. I call this set of obstacles “ambivalence” in objective theories of political norms because we must choose between multiple conflicting would-be norms, each of which is compatible with the theory. Objective theories cannot provide direction on these choices and so international norms of justice raise a question about which ambivalence could be appropriate. How should we solve this ambivalence problem? I consider a range of competing alternatives that could complete objective accounts and show that consent through social contract theory presents the best available alternative. I conclude that avoiding political ambivalence on objective global political norms necessitates a consent-based constructivist element. (shrink)

Bub's criticism of Bell's locality postulate is discussed. The locality postulate is explained, and it is shown that Bub is in fact arguing against a class of theories which are subject to stronger restrictions than this postulate, and therefore his “refutation” of the latter is misleading.

In this essay I explore what might be meant by the “nearest things” in Nietzsche’s philosophy. In the first part of the essay I contextualise Nietzsche’s concerns with “the closest things of all” in the “free spirit” period (1878–1882) and raise the question of how knowledge of them is possible. This idea is developed in the second part of the paper in relation to the claim that dominant (Platonic/christian) habits of thought impede our understanding of the body. In the third (...) section, I suggest that Nietzsche’s interest in Epicurean thinking in this period enables us to situate the nearest things within the political aesthetics of a transfigured physis. In the final section, I examine how Nietzsche’s 1881 notes on eternal return provide a less-well known locus for his philosophy of the nearest things, one which suggests that to “incorporate” eternal return we need to become “good neighbours” to what is close. (shrink)

Jill Kraye - Giordano Bruno: Philosopher of the Renaissance - Journal of the History of Philosophy 43:3 Journal of the History of Philosophy 43.3 357-358 Hilary Gatti, editor. Giordano Bruno: Philosopher of the Renaissance. Aldershot, England: Ashgate, 2002. Pp. xxiv + 424. Cloth, $89.95. The Italian philosopher Giordano Bruno was burned at the stake on 17 February 1600 in the Campo de' Fiori in Rome. The four-hundredth anniversary of this dramatic event, which has come to symbolize the end of (...) the High Renaissance, was a rather tepid and bland affair compared to the third centenary, which occurred at the height of "Brunomania," with all its attendant ideological fervor and political partisanship. In their struggle against the Church and other conservative elements in Italian society, nineteenth-century liberal and anti-clerical thinkers had transformed the renegade Dominican, whose radical ideas and heretical views were expressed in bombastic Italian prose and.. (shrink)

The essays that Jill Stauffer and Bettina Bergo collect in this volume locate multiple affinities between the philosophies of Nietzsche and Levinas. Both philosophers question the nature of subjectivity and the meaning of responsibility after the "death of God." While Nietzsche poses the dilemmas of a self without a ground and of ethics at a time of cultural upheaval and demystification, Levinas wrestles with subjectivity and the sheer possibility of ethics after the Shoah. Both argue that goodness exists independently (...) of calculative reason—for Nietzsche, goodness arises in a creative act moving beyond reaction and ressentiment; Levinas argues that goodness occurs in a spontaneous response to another person. In a world at once without God and haunted by multiple divinities, Nietzsche and Levinas reject transcendental foundations for politics and work toward an alternative vision encompassing a positive sense of creation, a complex fraternity or friendship, and rival notions of responsibility. Stauffer and Bergo group arguments around the following debates, which are far from settled: What is the reevaluation of ethics (and life) that Nietzsche and Levinas propose, and what does this imply for politics and sociality? What is a human subject—and what are substance, permanence, causality, and identity, whether social or ethical—in the wake of the demise of God as the highest being and the foundation of what is stable in existence? Finally, how can a "God" still inhabit philosophy, and what sort of name is this in the thought of Nietzsche and Levinas? (shrink)

Acknowledging the powerful impact that Plato's dialogues have had on readers, Jill Gordon shows how the literary techniques Plato used function philosophically to engage readers in doing philosophy and attracting them toward the philosophical life. The picture of philosophical activity emerging from the dialogues, as thus interpreted, is a complex process involving vision, insight, and emotion basic to the human condition rather than a resort to pure reason as an escape from it. Since the literary features of Plato's writing (...) are what draw the reader into philosophy, the book becomes an argument for the union of philosophy and literature—and against their disciplinary bifurcation—in the dialogues. Gordon construes the relationship of Plato's text to its audience as an analogue of Socrates' relationship with his interlocutors in the dialogues, seeing both as fundamentally dialectic. On this insight she builds her detailed analysis of specific literary devices in chapters on dramatic form, character development, irony, and image-making. In this way Gordon views Plato as not at all the enemy of the poets and image-makers that previous interpreters have depicted. Rather, Gordon concludes that Plato understands the power of words and images quite well. Since they, and not logico-deductive argumentation, are the appropriate means for engaging human beings, he uses them to great effect and with a sensitive understanding of human psychology, wary of their possible corrupting influences but ultimately willing to harness their power for philosophical ends. (shrink)

Ethical loneliness is the experience of being abandoned by humanity, compounded by the cruelty of wrongs not being heard. It is the result of multiple lapses on the part of human beings and political institutions that, in failing to listen well to survivors, deny them redress by negating their testimony and thwarting their claims for justice. Jill Stauffer examines the root causes of ethical loneliness and how those in power revise history to serve their own ends rather than the (...) needs of the abandoned. Out of this discussion, difficult truths about the desire and potential for political forgiveness, transitional justice, and political reconciliation emerge. Moving beyond a singular focus on truth commissions and legal trials, she considers more closely what is lost in the wake of oppression and violence, how selves and worlds are built and demolished, and who is responsible for re-creating lives after they are destroyed. Stauffer boldly argues that rebuilding worlds and just institutions after violence is a broad obligation and that those who care about justice must first confront their own assumptions about autonomy, liberty, and responsibility before an effective response to violence can take place. In building her claims, Stauffer draws on the work of Emmanuel Levinas, Jean Améry, Eve Sedgwick, and Friedrich Nietzsche, as well as concrete cases of justice and injustice across the world. (shrink)

We often use symmetries to infer outcomes’ probabilities, as when we infer that each side of a fair coin is equally likely to come up on a given toss. Why are these inferences successful? I argue against answering this with an a priori indifference principle. Reasons to reject that principle are familiar, yet instructive. They point to a new, empirical explanation for the success of our probabilistic predictions. This has implications for indifference reasoning in general. I argue that a priori (...) symmetries need never constrain our probability attributions, even when it comes to our initial credences. (shrink)