Spiritualist mediums are sought out from a variety of cultures for their advanced spirit communication healing techniques. Otherworldly spirits use mediums to create spirit art, which guides an individual to discover their authentic self and work through self‐limiting beliefs. To serve as a bridge for the spirit world, the medium develops an ability to enter an altered state of consciousness and use a multisensory embodied language to communicate with spirits. I describe this language as “dancing with spirits.” To investigate this (...) language, I use my own spirit art as an innovative experiential ethnographic tool that blends auto‐ethnographic perceptions of spirits with sensory and artistic ethnography, and cultural healing techniques. I provide three case studies of how my spirit art provides unique insights into the less explored experiential dimensions of spirit communication. I layer my experimental ethnographic approach with Deleuze and Guattari's “rhizome” to show that spirit communication overcomes limitations of normal linguistic models. The spirit language serves as a rupture for unconscious forces to offer individually tailored healing and insight to a recipient through heightened sensory and physiological phenomena. Art, altered states of consciousness, and anomalous sensory experiences may offer insights to address a pressing global challenge, mental ill‐health. (shrink)

My commitment to a religious idealism that emphasizes struggle and tragedy, accepts liberationist criticism, and espouses democratic socialist politics shapes what I take from Hegel and Paul Tillich. Hegel is both alien to me and distinctly the thinker with whom I am never done. Karl Marx and Søren Kierkegaard scored against Hegel by emphasizing the situation of the knower, but both were one-sided compared to Hegel. Emmanuel Levinas scored against Hegel by railing against the constraints of ontology and upholding the (...) priority of the ethical, but antiontology is still a form of ontology, mirroring what it repudiates, with no basis for claiming to know anything. Levinas repeated Kierkegaard's experience of mirroring... (shrink)

This paper shows that Nussbaum's Aristotelian essentialism effectively combines resources for constructive social criticism (even in “traditional” societies) with concern for the concrete particulars of realized ways of life. Many critics of Nussbaum’s views have failed to appreciate its many virtues in this regard. Yet Nussbaum's confidence in the broad possibilities of internal social criticism demands a better account of the moral openness of human cultures than anything Nussbaum has herself provided. Even Nussbaum's reading of Aristotle – as well as (...) the ethical antirelativism on which it depends – demands a richer account than Nussbaum has so far offered of the essential openness of human world interpretations. (shrink)

Examines and evaluates Socrates' role as an educator in Plato's dialogues.

Paper published on author's website available at http://www.garybanham.net/PAPERS_files/Art%20and%20Symbol%20in%20Nietzsche%27s%20Aesthetics.pdf.

The interpretation of Kant's Critical philosophy as a version of traditional idealism has a long history. In spite of Kant's and his commentators’ various attempts to distinguish between traditional and transcendental idealism, his philosophy continues to be construed as committed (whether explicitly or implicitly and whether consistently or inconsistently) to various features usually associated with the traditional idealist project. As a result, most often, the accusation is that his Critical philosophy makes too strong metaphysical and epistemological claims.

The black social gospel leaders that came of age in the 1920s and '30s were long on graduate degrees, simmering anger, racial justice ambition, and lecture circuit eloquence. Most of them already assumed the social gospel when they began their careers. They came through the doors of educational achievement and ecumenical conferences, and a few became prominent by compelling the respect of audiences on both sides of the color line. Mordecai Johnson, building a black intellectual powerhouse at Howard University, epitomized (...) the black social gospel. Benjamin E. Mays, teaching under Johnson at Howard, was very much in Johnson's mold. Howard Thurman, also teaching under Johnson at Howard, for a time worked the social... (shrink)

In his early writings on logic Collingwood offered a powerful critique of contemporary theories, including subjective idealism and realism to which he continued to be opposed throughout his career. Simultaneously these same early writings present a sustained attack on dichotomous forms of thought, which are also carried through to his later writings. Throughout Collingwood maintains a critical respect for Hegel. Subjectivity and objectivity are not to be severed from each other, nor are identities to be excluded from one another. Continuity (...) is not to be understood apart from discontinuity. Collingwood's early critiques inspire a variety of later doctrines such as the scale of forms, the logic of question and answer, metaphysics as a science of absolute presuppositions, and his conception of the relation between mind and civilisation. The later theories are to be understood as continuous with the earlier doctrines, but not deducible from, nor reducible to them. (shrink)

Defends a link between political and social freedom, and argues both for an understanding of social freedom and for institutional safeguards for this kind of freedom.

This paper tests some recent paradigms for dealing with religious change against the evidence of Yoruba studies.

Earlier work has tended to view Delos as an entrepôt for the larger Hellenistic grain trade, but during the years of independence the island relied on the import of grain to satisfy local demand, and this was certainly the more important aspect of the trade in grain, at least from the Delians' point of view. This study explores several issues connected with the local supply of grain. From prices for grain reported in inscriptions and estimates of the local population, the (...) aggregate annual demand for grain is estimated, and the price structure of grain derived; the ratio of wheat and barley prices on Delos is found to differ considerably from that known from Athens and Roman Egypt. The shortage of 282 B.C., assumed by earlier scholars from prices recorded for that year, is shown instead to be a period of atypically low prices. The impact of the sailing season on shipments of grain is explored, and an annual rhythm in grain prices and availability linked to the closure of the sea and the agricultural year is revealed. The Delians tried to reduce the impact of these fluctuations by the public purchase of grain on an irregular basis in the late fourth and third century, as attested through public loans; by the last quarter of the third century they had established a regular sitōnia fund to buy grain for resale at reduced prices. Comparison of funds available, grain prices, and the estimated aggregate demand suggest that the Delian sitōnia was able to cover a significant fraction of local demand; this contrasts with evidence from other cities. Some of the implications of these results for our understanding of the Hellenistic economy are briefly explored. (shrink)

Examines analogies between contracts and vows and uses analytical tools from contract law to highlight the limits of religious vows.

Abstract.My focus is on the problem of plant closings, which have become increasingly common as the deindustrialization of America has proceeded since the early 1980s. In a well‐known article, Joseph William Singer proposed that workers who sued to keep a plant open in the face of a planned closure might appropriately be regarded as possessing a reliance‐based interest in the plant that merited some protection. I seek to extend this sort of argument in two ways. In the first half of (...) the paper, I point to the way in which “tacit obligation” emerges in friendship between persons in the absence of explicit commitments. Employers and employees are of course not as such friends. But I argue that the development of tacit obligations binding friends provides a useful analogy for understanding the growth of similar tacit obligations binding plant owners to workers and local communities. In the second half, I draw on Margaret Radin's work on property and identity to ground a related argument. I suggest that the potential contribution of plants—and the traditions and networks of relationships they help to create and sustain—to the identities of workers and communities provides reason for at least some legal protection of employee and community interests. (shrink)

Examines the distinguished philosopher Richard Swinburne's project in philosophical theology.

The question of whether perception can be penetrated by cognition is in the limelight again. The reason this question keeps coming up is that there is so much at stake: Is it possible to have theory-neutral observation? Is it possible to study perception without recourse to expectations, context, and beliefs? What are the boundaries between perception, memory, and inference (and do they even exist)? Are findings from neuroscience that paint a picture of perception as an inherently bidirectional and interactive process (...) relevant for understanding the relationship between cognition and perception? We have assembled a group of philosophers and psychologists who have been considering the thesis of cognitive (im)penetrability in light of these questions (Abdel Rahman & Sommer, 2008; Goldstone, Landy, & Brunel, 2011; Lupyan, Thompson-Schill, & Swingley, 2010; Macpherson, 2012; Stokes, 2011). Rather than rehashing previous arguments which appear, in retrospect, to have been somewhat ill-posed (Pylyshyn, 1999), this symposium will present a thesis of cognitive (im)penetrability that is at once philosophically satisfying, empirically testable, and relevant to the questions that cognitive scientists find most interesting. (shrink)

While Hegel's absolutist rhetoric disguises the contestability of his theorizing, his subtle, nuanced reading of modernity and social theory offers a more constructive and powerful approach to the continuing problems of modernity and the contemporary world than is acknowledged by Lyotard. (edited).

Essays examine various sides of medical ethics issues such as euthanasia, organ transplants, and living wills.

Newman’s Anglican sermon—“The Danger of Accomplishments”— warned his Oxford audience of the dangers both of higher education and of a life of luxury. Yet how can this sermon’s rejection of flowery literature that entertains and arouses pleasant feelings in its readers be reconciled with Newman’s later advocacy in his The Idea of a University that classical literature is an important aspect of a liberal education?

Tononi et al. claim that their integrated information theory of consciousness makes testable predictions. This article discusses two of the more startling predictions, which follow from the theory’s claim that conscious experiences are generated by inactive as well as active neurons. The first prediction is that a subject’s conscious experience at a time can be affected by the disabling of neurons that were already inactive at that time. The second is that even if a subject’s entire brain is “silent,” meaning (...) that all of its neurons are inactive (but not disabled), the subject can still have a conscious experience. A few authors have noted the implausibility of these predictions—which I call the disabling prediction and the silent brain prediction—but none have considered whether they are testable. In this article, I argue that they are not. In order to make this case, I first try to clarify the distinction between active, inactive (i.e. silent), and inactivated (i.e. disabled) neurons. With this clarification in place, I show that, even putting aside practical difficulties, it is impossible to set up a valid test of either the disabling prediction or the silent brain prediction. The conditions of the tests themselves are conditions under which a response from the subject could not reasonably be interpreted as evidence of consciousness or change in consciousness. (shrink)

The nature of the forces that move chromosomes in mitosis is beginning to be revealed. The kinetochore, a specialized structure situated at the primary constriction of the chromosome, appears to translocate in both directions along the microtubules of the mitotic spindle. One or more members of the newly described families of microtubule motor molecules may power these movements. Microtubules of the mitotic spindle undergo rapid cycles of assembly and disassembly. These microtubule dynamics may contribute toward generating force and regulating direction (...) in chromosome movement. (shrink)