In this article I address Schiller’s first response in his Kallias Briefe or Concerning the Beautiful, Letters to Gottfried Körner to Kant’s analysis of the beautiful in the first part of the Critique of Judgment. My main intention in the paper is to investigate Schiller’s emphasis on the notion of resistance (Widerstand) in his reading of Kant’s concept of beauty, and to ask how does this relate to Schiller’s own approach to aesthetics as an ethico-political realm. I am particularly interested (...) in the turn, in Schiller’s case, from Kant’s critique of aesthetics to the idea of aesthetics as critique. (shrink)

Scholarship on Xenophanes’s F1 has had two foci, one on the rules of the symposium and the other on the religious program posed at its close. Thus far, the two areas of focus have been treated as either separate issues or as the religious program proposed in the service of the sympotic objectives. Instead, I will argue that the sympotic norms Xenophanes espouses are in the service of the broader program of rational theology.

Religion has surprised the secular elites of North American and European societies. Not only has religion survived the treacherous passage from village to metropolis, from medieval superstition to modern science, and from state support (and coercion) to voluntary membership. Apparently, it has thrived and gained new sources of strength amidst these transformations. Far from being relegated to the proverbial ash‐heap of history, modern religions and the activist movements they generate find themselves positioned at the centre of modern debates – and (...) modern wars – over territory, political sovereignty, human rights, global and local economy, scientific research and popular culture. Among these activist movements, the most virulent and sustained are ‘fundamentalisms’ – increasingly sophisticated reactions against secular modernity that seek to fight back against the enemies of traditional religion by constructing religiously inspired and quintessentially modern alternatives to ‘godless’, idolatrous governments, institutions and political and cultural elites. (shrink)

This chapter contains sections titled: Reproductive Liberty Strong Libertarianism Reproductive Liberty in the Balance Conclusion.