In lieu of an abstract, here is a brief excerpt of the content:"General Rules" in Hume's Treatise THOMAS K. HEARN, JR. IT COULDBE CONFIDENTLYASSERTED in 1925 that Hume was "no longer a living figure." x Stuart Hampshire records that when he began his philosophy studies in 1933, Hume's conclusions were regarded at Oxford as "extravagances of scepticism which no one could seriously accept." 2 That virtually no Anglo-American philosopher would now share such opinions about Hume testifies not only to (...) the general change in the philosophical climate but, in addition, it reflects a transformation which has occurred in the interpretation of Hume's philosophy. In eitecting this transformation.much credit is due to the work of Norman Kemp Smith. Kemp Smith argued that preoccupation with Hume's empiricist heritage and his scepticism had blinded scholars to the fundamentally constructive intent of his philosophy, and, indeed, that only from the perspective of his positive achievement was it possible to grasp the nature and significance of Humean scepticism. This paper, in keeping with the basic orientation of Kemp Smith, sets out a central feature in the attempt to describe and assess Hume's constructive, nonsceptical point of view: Hume attributes to general rules "a mighty influence on our actions and understanding..." (374).4 This paper examines the Treatise to show that this was not just a casual comment. To discuss the "influence" of general rules requires an examination of their character and the various aspects of "action and understanding " in which such rules function. The thesis to be developed can be stated briefly. In Book I Hume introduces two sorts of general rules which must be distinguished carefully. One type of rule describes a propensity of the imagination to extend the scope This research was supported by a grant from the National Foundation on the Arts and Humanities. x Charles W. Hendcl, Studies in the Philosophy of David Hume (New York, 1963), p. 20. (First published in 1925.) For Professor Hendel's later comments on this statement, see pp. xxi ft. "Hume's Place in Philosophy" in David Hume, ed. D. F. Pears (London, 1963), p. 3. a Proper stress is due here to the phrase "basic orientation." There is much about Kemp Smith's understanding of Hume which is mistaken in my view. 9 The page references in parentheses refer to the Svlby-Bigge edition of A Treatise o/ Human Nature (Oxford, 1888). [4o5] 406 HISTORY OF PHILOSOPHY of judgments formed in one set of circumstances to other resembling but non-identical circumstances. The other type of general rule, the discussion of which largely occupies this paper, functions to correct certain natural propensities which result in erroneous belief or action if permitted to operate unchecked. The same pattern, a natural tendency requiring correction by general rules, is exhibited in all three books of the Treatise, and can be said to represent one of the basic ingredients in Hume's account of human nature and experience. It is somewhat surprising that in a book which patiently discusses almost evcxy theme in the Treatise, Kemp Smith's study contains no discussion at all of rules. This is the more puzzling as Kemp Smith clearly recognized that by reflection the understanding supplies principles which are normative for the interpretation of experience.5 Our aim in this study is to discuss what for Hume these principles are, and, as far as possible, how they fit into the Humean account of human nature. A fuller understanding of the nature and function of such reflective principles is required to spare Kemp Smith's interpretation from a seeming inconsistency. This apparent inconsistency arises because Kemp Smith takes the slavery of reason to the passions as the "key" to his understanding of Hume, but then develops the view that for Hume reason/s a passion, in Hume's words, "a wonderful and unintelligible instinct." (179)6 The inconsistency disappears when it is recognized that Kemp Smith's account of Hume requires a more subtle and complex understanding of the role of reason than that suggested by the emphasis on the "slavery of reason" especially in the early parts of the book. This study represents a way of supplying the broader and more const,ructive understanding of reason which... (shrink)

We introduce a logic BI in which a multiplicative (or linear) and an additive (or intuitionistic) implication live side-by-side. The propositional version of BI arises from an analysis of the proof-theoretic relationship between conjunction and implication; it can be viewed as a merging of intuitionistic logic and multiplicative intuitionistic linear logic. The naturality of BI can be seen categorically: models of propositional BI's proofs are given by bicartesian doubly closed categories, i.e., categories which freely combine the semantics of propositional intuitionistic (...) logic and propositional multiplicative intuitionistic linear logic. The predicate version of BI includes, in addition to standard additive quantifiers, multiplicative (or intensional) quantifiers ∀ new and ∃ new which arise from observing restrictions on structural rules on the level of terms as well as propositions. We discuss computational interpretations, based on sharing, at both the propositional and predicate levels. (shrink)

THIS paper is an effort to bring together two issues bearing on the moral philosophy of Hume. First, an effort will be made to interpret and clarify the role of general rules in Hume’s account of moral judgment. Second, the proper classification of the moral sentiments according to categories made familiar by studies in the philosophy of mind will be offered. The collective bearing of these two matters on the analysis of Hume’s moral theory will then be explored.

The target article “Bounded Justice, Inclusion and the Hyper/Invisibility of Race in Precision Medicine” (Ferryman 2023) raises critical questions about the development of genuinely inclusive, fair...

Legal mobilization in the courts and in political discourse has emerged as an increasingly important strategy of social movements that complements other political approaches. This is true also for women’s movements in post-socialist countries, but most research on strategic litigation has focused so far on common law countries and on supranational litigation in Europe. Using the case of Poland as an example, this article asks why references to the law are so attractive in post-socialist contexts and what can be gained (...) by this with respect to actual rights, justice and social change. It focuses thereby on strategic litigation as the most sophisticated strategy that results from other sustained movement activities connected with the law. It draws on field research, interviews with activists and analyses of primary as well as secondary sources. The article explores the reasons for using the law as the ‘master frame’ by analysing the traditions of gender and law in state socialism and during democratic consolidation. Two examples of strategic litigation, the Tysiąc case for reproductive rights and the ‘Biedronka’ cases for employment rights, are analysed and situated in the context of other legal mobilization activities. These cases set the agenda for crucial social problems and resulted in binding decisions by the courts. A broad and predominantly supportive media discourse was conducive to cultivating public opinion. These analyses support the conclusion that legal mobilization tends to directly influence law and legal practices. It has a socializing effect on the population and their legal consciousness. In aiming at both state and society, these legal strategies of the women’s movement are a modest but crucial success for democratic consolidation. (shrink)

Name der Zeitschrift: Klio Jahrgang: 97 Heft: 1 Seiten: 357-360.

“We can look back on what we have achieved and, without exaggerating, call it a ‘miracle’.” This quote is Angela Merkel’s second famous remark on Israel (the most famous being that Israel’s securit...

sat es beatus (Catull. 23.27)In the aggressively philosophical poem 23, Catullus attempts to change Furius’ mind about how he perceives his poverty, ‘advice’ which has been identified as either Stoic or Epicurean. Irrespective of the precise school of thought, it is clear that the poet ridicules Furius in eudaimonistic language. The poet of social commentary seeks to define thebeatus uir. In fact, the termbeatushas rich philosophical resonance and Catullus uses it in several other poems where attitudes to wealth form a (...) significant backdrop to the poet's social posturing. Catullus was no philosopher. He employs the language and ideas of different schools, and, while his work does not reflect a coherent philosophical position, he was writing at a time when public discourse increasingly drew upon philosophical language and topoi. I will examine Catullus’ use of the termbeatusin poems 9, 10, 22 and 23 to demonstrate that the poet draws a contrast between its different meanings across these pairs of adjacent poems. I will argue that Catullus contrasts the eudaimonistic and material meanings of the word to show the differences between clear-sighted wisdom and deceptive pleasures, between the good life and a life filled with goods. (shrink)

How has reason, believed since the Enlightenment to be the ally of freedom in the search for a better, more humanly satisfying world, been reduced to a technical rationality that has actually impoverished the bases of human freedom? What might be the options and obligations for sociologists who wish to restore reason to its proper status? -/- Working within the tradition of C. Wright Mills and Jurgen Habermas, Frank Hearn sets out to answer these questions. He surveys the treatment (...) of the relation between reason and freedom in both the classical tradition (especially the writings of Saint-Simon, Comte, Durkheim, Marx, Weber, and Freud) and an increasingly significant segment of social thought and criticism (and, for example, in the contrasting visions of Daniel Bell and Christopher Lasch.) He then analyses both the concrete social and historical forms of expression taken by what Mills calls 'rationality without reason' and their impact on individual autonomy and the freedoms associated with democratic politics. Finally, he develops Mills's and Habermas's claims that the cultivation of democratic publics and a critical social theory committed to a vibrant public life are indispensable to the protection and revitalization of the values of reason and freedom and of the practices they entail. -/- This book updates and enriches Mills's influential argument by demonstrating its affinity with critical theory, by showing its contributions to a critical understanding of the classical tradition, and by showing its implications for contemporary social, political, and economic developments. (shrink)

ZusammenfassungEthische Aspekte von Biobanken-basierter Forschung werden zunehmend kontrovers diskutiert. In diesem Artikel wird die Debatte um ethisch angemessene Formen der Einwilligung in Biobanken-basierte Forschung nachgezeichnet. Nach einer Einführung in etablierte Einwilligungsmodelle skizziert der Beitrag kurz die Entwicklung alternativer Ansätze und diskutiert die damit verbundenen ethischen und regulatorischen Herausforderungen. Dabei wird dargestellt, welche ethischen Prinzipien in diesen Diskussionen eine Rolle spielen. Der Beitrag schließt mit einem Ausblick für Deutschland.

Selon Schiller, jouer, c’est agir en étant dégagé de toute contrainte et de toute obligation, et donc tirer grand plaisir de sa liberté par rapport aux nécessités. C’est ce sentiment de liberté rattachant le jeu au phénomčne esthétique de beauté qui fait sa grande valeur éducationnelle. La qualité que nous appelons beauté procure le męme plaisir que le jeu. Dans une belle śuvre d’art, la matičre n’est pas dominée par la forme ou vice-versa. Une śuvre d’art est un jeu libre (...) entre forme et substance, entre beauté et contrainte, et représente de ce fait le summum de l’activité ludique. Les jeux sont des pas sur la voie de la beauté, car ils éduquent ceux qui jouent au plaisir de la liberté de création. Contrairement ŕ la position de Schiller, Maria Montessori rejette le jeu comme moyen d’éducation. Elle pense que les enfants doivent travailler pour trouver leur voie ŕ travers les difficultés de la réalité. Or, l’analyse de ses méthodes révčle la présence de nombreux éléments de la liberté que Schiller attribue au jeu. Les enfants peuvent choisir les choses avec lesquelles ils « travaillent ». Ils ne sont pas obligés de les utiliser exactement de la maničre que l’éducateur leur montre. Et, ce qui est le plus important, les enfants prennent un grand plaisir ŕ exécuter leur « travail ». Dans cet article, l’auteur interprčte d’abord les réflexions de Schiller sur l’éducation ŕ travers le jeu, oů l’accent est mis sur l’imagination. Dans la seconde partie, l’auteur discute la question de savoir s’il est justifié de prétendre que Maria Montessori rejette l’imagination comme moyen d’éducation. (shrink)

To the extent that philosophy deals with the blush, it is almost always as the pink blush of shame. Such is philosophy’s seeming obsession with the latter, there remains the risk of something important being lost in translation when it comes to those examples in the literature that mention the blush. I intend to focus on one such example, a scene from Robert Antelme’s The Human Race, the story of the student from Bologna, in which Antelme describes the student’s blushing (...) response to being randomly selected by an SS soldier from a bedraggled line of prisoners for a roadside execution. I will turn to Lisa Guenther and Giorgio Agamben for their reading of Antelme’s account, not, I should stress, to evaluate their respective analyses of shame, but that which may have been overlooked as a result, namely confusion. I will turn also to Jean-Paul Sartre, again, not in relation to shame, rather for his brief, but no less important, phenomenological account of blushing. I will refer to recent social psychology research suggesting that confusion is a knowledge emotion – something like embarrassment. All this in support of the argument, that when Antelme writes of the student – ‘ Il a l’air confus’, we are bound to take them both, the student and Antelme, the blusher and the beholder, at their word – to maintain our distance so that the scene might speak for itself and in so doing reveal signs of life. (shrink)

Name der Zeitschrift: Klio Jahrgang: 98 Heft: 2 Seiten: 773-777.

Through advances in production and treatment technologies, transparent glass has become an increasingly versatile material and a global hallmark of modern architecture. In the shape of invisible barriers, it defines spaces while simultaneously shaping their lighting, noise, and climate conditions. Despite these unique architectural qualities, little is known regarding the human experience with glass barriers. Is a material that has been described as being simultaneously there and not there from an architectural perspective, actually there and/or not there from perceptual, behavioral, (...) and social points of view? In this article, we review systematic observations and experimental studies that explore the impact of transparent barriers on human cognition and action. In doing so, the importance of empirical and multidisciplinary approaches to inform the use of glass in contemporary architecture is highlighted and key questions for future inquiry are identified. (shrink)

This paper examines the possibilities for peripheral localities to achieve upward mobility in the world-system by “hooking on” to larger processes of world-system accumulation. In particular, is it possible for economies that are dependent on foreign investment to receive a flow of investments that is high enough to overcome the negative impacts of a high stock of foreign investment, thus enabling them to cross a threshold and achieve upward mobility in the world-system? An analysis of the recent experience of the (...) southern Irish “Celtic Tiger” economy during 1990-2000 indicates that such an upward movement is possible on the basis of massive foreign investment inflows. On closer examination, however, the Irish-type model appears to be highly deficient, because a high proportion of growth is illusionary and also on grounds of social desirability and lack of generalizability. (shrink)

In der Wissenschaftsgeschichte des 18. Jahrhunderts steht die deutsche Tradition sprachbasierter Erkenntnistheorie im Schatten der primär rationalistischen Strömungen. Der an Leibniz' Begriff der cognitio symbolica ebenso wie an den englischen Empirismus Bacons und Lockes anknüpfende Ansatz gerät dabei in den Hintergrund, obwohl diese Traditionslinie, die sowohl rationalistische als auch empiristische Elemente vereinbart, bis zum Ende des 18. Jahrhunderts fortbesteht. Dies hat weitreichende Konsequenzen sowohl für die Philosophie- und Literaturgeschichte als auch für die literaturwissenschaftliche Detailforschung, da weder Herders Erkenntnistheorie noch die (...) poetologischen Konzeptionen des 'Anti-Klassikers' Jean Paul und des Frühromantikers Novalis ohne Kenntnis der theoretischen Voraussetzungen erklärt werden können. Unter Auswertung empirisch belegbarer Quellen wie handschriftliche Nachlässe, Briefwechsel und Zitate wird die Entwicklung eines semiotischen Wissensbegriffs bis zu seinen Ursprüngen im 17. Jahrhundert zurückverfolgt und schrittweise nachvollzogen: Die theoretische Ausbildung erfolgt um 1760 durch den für die Wissenschaftsgeschichte des 18. Jahrhunderts höchst bedeutsamen Philosophen und Naturwissenschaftler Johann Heinrich Lambert (1728-1777). Eine systematische und historische Analyse der zentralen Schrift Herders "Eine Metakritik zur Kritik der reinen Vernunft" aus dem Jahr 1799 ergibt, daß Lamberts Ansatz in Herders Entwurf der Zeichenabhängigkeit allen menschlichen Denkens konsequent rezipiert wird. Schließlich müssen die poetologischen Konzeptionen Jean Pauls in der "Vorschule der Ästhetik" und in Novalis' "Theoretischem Werk" in die genannte Traditionslinie eingebunden werden. Infolgedessen sind besonders die Begriffe des Witzes und der Ironie Jean Pauls sowie der romantische Kritik-Begriff Novalis', der seine Enzyklopädistik stützt, wesentlich schärfer zu fassen als bisher. (shrink)

In European philosophies of history, the linear paradigm that has prevailed for centuries as a derivative of Christian salvation history (Heilsgeschichte), ultimately lost its monopoly with the arrival of the “post-age.” The result of this has been that ideas that have survived on the margins, even the cyclical interpretation of time attached to religious traditions, now seem capable of outliving the short-lived belief in continuous progress. According to the cyclical view of history, those who came last will leave first, with (...) those who came first leaving as the last adherents of the driving force of Western rationalization. Thus, within a century, beginning with World War 2, a major turning point has been crossed: Socialism was the first to disappear, and it looks like Secular Liberalism will be the next; then Protestantism, followed by Islam, and so forth. As seductive as these images may appear, they only mirror an auto-destructive thread at the very center of Europe’s troubled Geist. But can anything be done to save the most important European values, and specifically, the ethical drive to say “no” to power, which is perhaps the most important legacy of monotheism? Either as a self-limitation from within powerful institutions or as a mode of resistance on the margins of powerful developments—there is a strong adherence to the good (often named God) that helps people and communities survive their diasporic state. I will present this kernel of ethical monotheism by two relatively unknown twentieth-century examples of “diasporic knowledge”: Rebecca West’s Black Lamb and Grey Falcon (1941), in which she recorded her observations of the devastating effects of empires on Yugoslavia, and two poems by Rosario Castellanos, who decades before the debate on postcolonialism voiced the concerns of displaced indigenous cultures in her Mexican homeland. I suggest that, paradoxically, attention to diasporic voices is one way of realizing the spirit of European self-limitation that is so much needed today to prevent further damage to our societies and environment wrought by the excessive drive for progress fostered by an unethical monorationalism. (shrink)

‘The only remedy for bad public debate is more good public debate’, this advice, originally stated by Éric Weil and quoted by Patrice Canivez in the present collection, could stand as the motto of...

This article evaluates the usefulness of the concept of hegemony in theorizing men. The discussion is located within the framework of ‘Critical Studies on Men’ (CSM), in which the centrality of power issues is recognized, rather than that of ‘Men’s Studies’, where it is frequently not. Recent uses, as in ‘hegemonic masculinity’ in the analysis of masculinities, are subjected to a qualified critique. Instead a shift is proposed from masculinity to men, to focus on ‘the hegemony of men’. This formulation (...) seeks to address the double complexity that men are both a social category formed by the gender system and collective and individual agents, often dominant collective and individual agents, of social practices. This is explored mainly in relation to substantive studies on men, and briefly the institutional development of CSM. The concluding discussion examines how these arguments connect with debates in feminist theory and social theory. (shrink)

This is the story of Lisa 1 —a woman like so many others who has been abused—and of her healing journey using music and creative arts experiences. It is also a story about how music, song, poetry, art, and dance awakened her to a new consciousness and provided the necessary empowerment she needed in order to reclaim the woman she had been before experiencing the trauma of abuse. While the question of how utilization of music and the creative arts encourages (...) personal transformation and healing is also deserving of a theoretical exploration, in this article I have chosen to foreground Lisa's story as narrative, in order to also engage the reader with the transformative potential of empowerment that comes through listening. I have chosen an approach that foregrounds Lisa's experience over theory explicitly, for, it is with the process of "finding voice" and of engaging the listener in that process, that transformation of consciousness and empowerment occurs. (shrink)

This paper critically interrogates the usefulness of the concept of violence regimes for social politics, social analysis, and social theory. In the first case, violence regimes address and inform politics and policy, that is, social politics, both around various forms of violence, such as gender-based violence, violence against women, anti-lesbian, gay and transgender violence, intimate partner violence, and more widely in terms of social and related policies and practices on violence and anti-violence. In the second case, violence regimes assist social (...) analysis of the interconnections of different forms and aspects of violence, and relative autonomy from welfare regimes and gender regimes. Third, the violence regime concept engages a wider range of issues in social theory, including the exclusion of the knowledges of the violated, most obviously, but not only, when the voices and experiences of those killed are unheard. The concept directs attention to assumptions made in social theory as incorporating or neglecting violence. More specifically, it highlights the significance of: social effects beyond agency; autotelic ontology, that is, violence as a means and end in itself, and an inequality in itself; the relations of violence, sociality and social relations; violence and power, and the contested boundary between them; and materiality-discursivity in violence and what is to count as violence. These are key issues for both violence studies and social theory more generally. (shrink)

The German-Jewish philosophers Hermann Cohen and Franz Rosenzweig, have - both in their own ways - produced systems of philosophy at a time that was supposed to be the time after systems. With their respective systems they - both in their own ways - transcended the apologetic stance of Jewish thought by placing the Jewishness of their thinking at a methodologically central point for?general philosophy.? However, the link between Cohen?s system and the Star of Redemption, is hard to find. Looking (...) back from the perspective of a?return of religion? in late twentieth century, the essay proposes to see the link between both systems in Cohen?s notion of compassion. Nemacko-jevrejski filozofi Herman Koen i Franc Rozencvajg su - svaki na svoj nacin - produkovali sisteme filozofije u vremenu koje je trebalo da vazi kao vreme posle sistema. Svojim sistemima su - takodje svaki na svoj nacin, prevazilazili apologetsko stanoviste jevrejske misli uspostavljajuci jevrejstvo svoje misli kao centralnu metodsku tacku?opste filozofije?. Medjutim, tesko je naci vezu izmedju Koenovog sistema i Zvezde iskupljenja. Gledajuci unazad, iz perspektive?povratka religije? u kasnom dvadesetom veku, rad pokusava da nedje vezu izmedju pomenuta dva sistema u Koenovom pojmu saosecanja. (shrink)

English summary: The messianic has always been a problem between the monotheistic religions. Not only did it divide Jews and Christians, it also caused divisions among Jews and among Christians as well. In the 20th century, philosophers and political leaders attached increasing importance to it in a more secular form. The authors of the articles collected in this volume deal with the subject of messianism in the 20th century in various contexts. The articles are written from the standpoint of different (...) disciplines and provide a multifaceted perspective of a spiritual and intellectual phenomenon that deserves further research. German description: Die Verhaltnisse von religiosen und sakularen Ordnungen stehen neu zur Debatte. Sah es lange so aus, als wurden die sakularen Ordnungen sich nach und nach gegen die religiosen durchsetzen, so hat sich dieses Bild entschieden verkehrt: Die neue Hinwendung zu Religionen ist ein politisch relevantes Thema geworden. Das Phanomen des Messianismus hat in allen Umbruchzeiten eine schillernde Zwischenstellung gehalten. So konnten einerseits die christlichen Theologien von aussen als der Versuch beschrieben werden, einen durch seinen Tod den meisten als afalsch erwiesenen Messias zum richtigen Messias umzudeuten. Die rabbinische Bewegung kann demgegenuber in ihrer Weigerung, diese Umdeutung mitzuvollziehen, als die Kraft bezeichnet werden, die einen anderen Begriff vom Messias in Kontradistinktion zum christlichen entwickelte. Drittens spielt das Messianische innerhalb der Religionen in den Gegenbewegungen zu den grossen religiosen Instituten eine wieder andere Rolle: In dem Masse, in dem die aufgeklarte Welt nicht mehr gegen eine starke Kirche opponieren musste, sondern selbst ihr astahlernes Gehause errichtet hatte, wurde adas Messianische gerade fur Philosophen zu einer Kraft, die als Garant fur das Unbestimmbare der Zukunft mehr oder weniger deutlich bestimmt wurde. Die Autoren der hier gesammelten Beitrage befassen sich in verschiedenen Kontexten mit dem Thema Messianismus im 20. Jahrhundert. (shrink)