In lieu of an abstract, here is a brief excerpt of the content:January 25, 2012 (9:31 am) E:\CPBR\RUSSJOUR\TYPE3102\russell 31,2 064 red.wpd 1 See Russell’s exposure of this derogatory contraction of “Viet Nam Cong San” (“Vietnamese Communists”) in his War Crimes in Vietnam (London: Allen and Unwin, 1967), p. 45n. On the importance of language, cf. the legendary remark of Russell’s correspondent, Mohammad Ali: “I ain’t got no quarrel with them Viet Cong.… No Viet Cong ever called me (...) nigger.” Russell attempted to enlist Ali on behalf of the iwct (see the ra for their letters of 8 April, 18, 31 May, 11 Sept., 17 Oct., 15 Nov. and 16 Dec. 1967). russell: the Journal of Bertrand Russell Studies n.s. 31 (winter 2011–12): 167–87 The Bertrand Russell Research Centre, McMaster U. issn 0036-01631; online 1913-8032 ibliographies, rchival nventories, ndexes A SECONDARY BIBLIOGRAPHY OF THE INTERNATIONAL WAR CRIMES TRIBUNAL: LONDON, STOCKHOLM AND ROSKILDE Stefan Andersson [email protected] i.wintroduction T he International War Crimes Tribunal (iwct) on the United States’ warfare in Vietnam was founded in 1966 through the moral outrage of the British philosopher and political activist Bertrand Russell, his private secretary Ralph Schoenman, Ken Coates, Chris Farley and other people connected to the Bertrand Russell Peace Foundation and the Vietnam Solidarity Campaign. They wanted to inform the world about the us government’s attempts to convince the Vietnamese population (who were mainly peasants) that capitalism is a better political-economical system than communism, by killing as many “Vietcong”1 and unarmed seniors, women and children as possible with regular carpet bombing, cluster and phosphorus bombs, napalm, Agent Orange and other illegal weaponry, and oTering the survivors pleasant lodgingsinwired-inhamlets far away from their homes and the graves of their ancestors. This charm oTensive went on for more than ten years, and although three times as many bombs fell on Vietnam, Laos and Cambodia as were dropped during the whole Second World War, surprisingly enough the Vietnamese were not to be converted. In the 1960s this macabre spectacle could be watched on television all over the world, but very few protested against it. Until 1968 the majority of American January 25, 2012 (9:31 am) E:\CPBR\RUSSJOUR\TYPE3102\russell 31,2 064 red.wpd 168 stefan andersson 2 See Norman Mailer’s Armies of the Night: History as a Novel, the Novel as History (New York, New American Library, 1968). He met up with Noam Chomsky, “a slim sharp-featured man with an ascetic expression, and an air of gentle but absolute moral integrity” (p. 180). Both were arrested and spent a night in prison together. 3 See Kirkpatrick Sale, SDS (New York: Random House, 1973), p. 348. See also Natalie Atkin, “From Margin to Mainstream: American Peace Movements, 1950s– 1970s”, in issue “Peace Movements in Western Europe, Japan and the usa since 1945”, Mitteilungsblatt des Instituts für soziale Bewegungen, no. 32 (2004): 175–92. 4 See May 1970: Birth of the Antiwar University (New York: PathWnder P., 1971). 5 The so-called “Chicago conspiracy trials” or “Chicago 7 trials” that followed, when sevendefendants—AbbieHoTman,JerryRubin,DavidDellinger,TomHayden,Rennie Davis, John Froines and Lee Weiner—were charged with conspiracy and inciting to riot, showed that the us government was not going to tolerate such “unpatriotic” and “criminal ” behaviour. See James Tracy, Direct Action: Radical PaciWsm from the Union Eight to the Chicago Seven (Chicago: U. of Chicago P., 1996), pp. 145–51. 6 See Mark Kurlansky, 1968: the Year That Rocked the World (New York: Ballantine Books, 2004), and David Caute, 1968: the Year of the Barricades (London: Hamish Hamilton, 1988), pp. 3, 7–8, 12z–13. 7 Fredrik Logevall, “De Gaulle, Neutralization, and American Involvement in Vietnam, 1963–1964”, PaciWc Historical Review 61 (1992): 69–102. citizens were for the war, although some earlier, well-attended rallies against it, like the 1967 march on the Pentagon in late October,2 might have made some think diTerently. sds (Students for a Democratic Society)3 and other antiwar organizations never became the united force that could challenge the government ’s reliance on what Nixon called the “silent majority”. It was not until the us attacked Cambodia... (shrink)

We add texture to the conclusion of Duchon and Drake (Journal of Business Ethics, 85, 2009, 301) that extreme narcissism is associated with unethical conduct. We argue that the special features possessed by financial accounting facilitate extreme narcissism in susceptible CEOs. In particular, we propose that extremely narcissistic CEOs are key players in a recurring discourse cycle facilitated by financial accounting language and measures. Such CEOs project themselves as the corporation they lead, construct a narrative about the corporation and themselves (...) using financial accounting measures, and then reflect on how their accounting-constructed performance is perceived by stakeholders. We do not present empirical evidence about whether the use of accounting language and measures leads to unethical behaviour by extreme narcissistic CEOs — although the conclusions of Duchon and Drake (2009) suggest empirical support is probable. Rather, we focus on developing alertness to the potential for accounting, when engaged by an extremely narcissistic CEO, to be a precursor or implement of unethical behaviour. (shrink)

“Scaldic verses,” said Gabriel Turville-Petre, “can tell us little about the history of England, but the history of England may give us confidence in the authenticity of some scaldic verses.” A similar skepticism was voiced by Alistair Campbell.

The question which is never entirely resolved is: what is life? Biology, claims to stand for the study of life and living things, yet we would say that it cannot make a thoroughly clear distinction between living and non living, except in some very obvious cases. There are textbook definitions, of course, based on certain notable properties such as the ability to metabolize or reproduce, but these are arbitrary. If we are familiar with the characteristics of a particular animal or (...) plant, we know enough to be able to pronounce that it is dead when certain internal and external behaviours are no longer evident. Even this has difficulties - such as revealed in the arguments about whether to switch off a human life support system or not. When you find a squishy object on the seashore, can you be sure if it is alive or dead - or never living? The same dilemma confronts medical scientists and microbiologists trying to decide, for example, whether viruses are living, or quasi living, or intermittently living, or what. (shrink)

This paper presents a political reading of the Phaedrus. It is argued that the dialogue’s speeches on love describe types of political leadership and that, using the Socratic account of the statesman as someone who promotes moral improvement, political relations are not bound by institutions. Political relations become those in which one person affects the moral development of another and, thus, political ‘space’ is between people, not in specific locations. As a result, this new kind of forum must affect the (...) way we think of critical Socratic citizenship. Specifically, it introduces a more extensive understanding of critical engagement and incorporates an imperative to be self-critical through interaction with others. (shrink)

ExcerptIn the autumn of 1962, the philosopher Theodor Adorno, whose work is the topic of this special issue, wrote bluntly: “It would be advisable … to think of progress in the crudest, most basic terms: that no one should go hungry anymore, that there should be no more torture, no more Auschwitz. Only then will the idea of progress be free from lies. It is not a progress of consciousness.” The invitation to crudeness may seem surprising, coming from Adorno, still (...) misrepresented as the pessimistic aesthete, consistently hostile to engaged activism, mass culture, and representational art. Such are the standard…. (shrink)

Journal Name: Semiotica Issue: Ahead of print.

When we press the “A” key on our computer keyboard, an “a” appears on our screen almost simultaneously. In between those two points there are a number of layers of computer program which communicate with each other: the keyboard controller sends a message to the operating system which is interpreted by a word processor, which then returns a message to the operating system, which communicates with the video controller and the video board sends a message that it needs an “a” (...) and this is mapped as a group of pixels which light up on the screen. Except that none of this actually happens. At the level of physical reality, all that happens is the shifting of magnetic fields and the passing of electrons. The electrons orbiting atoms slide from one atom to the next along wires, among silicon and metal. Entities like computer programs and operating systems are. (shrink)

Set against a background of calls for evidence-based practice, this paper explores the role of evidence and argument in phenomenological research. Drawing on Smith’s (1998) analysis of original argument, the author considers how evidence can be discerned, understood, and communicated, and the resulting kinds and contexts of knowledge that may be constituted in the practice of phenomenological research. Linking Churchill’s (2012) discussion of researcher perspectivity with Smith’s analysis of original argument, contrasts are drawn between rhetorical, demonstrative, and dialectical approaches to (...) argument, with proposed parallels to first-person, second-person, and third-person perspectives explored. Implications for argument-based phenomenological research are discussed. Indo-Pacific Journal of Phenomenology , Volume 12, Special Edition July 2012. (shrink)

A Dictionary of Buddhism Sutta-Nipata. Sathaborn Malila. Published by Mr Thanom Klinkaew at the Prayurawongse Press, Bangkok 1975. cxviii-82pp. No price.

Die Erzahlstoffe des Mulasarvastivadavinaya. Jampa Losang Panglung. Studia Philologica Buddhica Monograph Series III, The Reiyukai Library, Tokyo 1981. xxxv+313 pp.

Le Dasavatthuppakarana: Edited and translated by Jacqueline Ver Eecke. Publications de l'Ecole Francaise d'Extreme-Orient, Paris, 1976. Distributed by Adrien-Maisonneuve, 11 rue Saint Sulpice, F-75006 Paris. xvi + 155 pp. Fcs. 65.00.

Berkeley’s passionate devotion to common sense and, hence, opposition to that most odious of doctrines, skepticism regarding the immediate data of experience, requires his acceptance of certain fundamental and common-sensical beliefs in both epistemology and metaphysics which, I shall argue, are together inconsistent. Epistemologically, he is often required to identify and reduce the physical world to the perceptual world. Metaphysically, he must often identify the perceptual world with what we ordinarily think of as the physical world—the everyday world of common (...) sense; this time the reduction works the other way. Since Berkeley is uniformly committed to common sense, both commitments are present in all of Berkeley’s writings, though both are not usually simultaneously dominant. For Berkeleian scholars convinced Berkeley is consistent, the results are predictable. Those who emphasize certain epistemological arguments tend to treat Berkeley as a relativist. Those who emphasize certain metaphysical arguments treat him as a believer in a public world that has a career of its own. Since any attempt consistently to articulate a common-sense view of things is going to run into difficulties, so also is Berkeley’s; his particular attempt runs into serious inconsistencies. (shrink)

In previous articles I have been concerned with various aspects of science; and I have now to endeavour to look at scientific activity as a whole, and to view it in its relation to other activities of man. I have been trying to avoid those pleasant sweeping generalizations which strike the imagination and which are so easy to write and to read about: such as that science is our only avenue to truth; or that science is abstract and tells us (...) nothing about the concrete nature of things; or that knowledge of particular facts is the object of science, generalizations being merely a means thereto; or that generalizations are the object of science, investigation of particular facts being merely a means thereto; all of which can be defended by a rich array of arguments, none of which can finally stand confrontation with the actual nature of scientific activity as a whole. The situation seems to be much more complicated than any such generalizations would suggest. (shrink)

Some philosophers have claimed that sentences like all bachelors are unmarried are analytic, where this is to say that they are true in virtue of meaning, and that anyone who understands one can know that it is true. Some have claimed in addition that the notion of analyticity can be used to solve problems in epistemology. However, in the last century the work of Quine and Putnam led many to doubt such claims, and to suspect that there is no analyticity, (...) only an illusion of analyticity to be explained. ;I think that there is something to Quine and Putnams objections. Moreover, I think that they are of help in formulating a better account of analyticity. The core of this dissertation is an account of the analytic/synthetic distinction which uses recent developments in the philosophy of language-including Russellian semantics, distinctions between different kinds of meaning, two-dimensional modal logic and the distinction between analyticity, necessity and a priority---to defend a theory which covers both the traditional necessary analytic truths such as all vixens are female and Kaplans examples of the contingent analytic such as I am here now, dthat □ = and Snow is white iff actually, now, snow is white. ;This account is used to provide solutions to problems in philosophical logic concerning the correct accounts of vagueness, inconsistency and modality. I also show how it can be used to provide a solution to the Liar paradox. (shrink)

The authors take up Amy Allen's suggestion that while Foucault's work may be able to support a certain type of self-critique and self-development, it does not permit the kind of interpersonal relations that are necessary for the development of intersubjective meaning in struggles against imposed identities. The authors contend that for Foucault, relations of ‘truth’ play an important constitutive role in subjectivities, and that understanding the ‘politics of ourselves’ in the context of this truth shows not only an openness to (...) meaningful interpersonal relations, but also that these relations are capable of generating the conceptual and normative resources necessary for resisting socially imposed subjectivities. The authors present such an account of intersubjective relations based on Foucault's discussion of parrhesia, and develop a model of collaborative political action that addresses the criticisms raised. (shrink)

In this book, the authors present current research in the study of the philosophy of the mind. Topics discussed in this compilation include the concepts of hope and belief; how consciousness builds the subject through relating and human behaviour; analysing the neurophysiological mechanism of qigong on the mind and brain activity; the conscious and unconscious mind and implications for society, religion, and disease; how the mind is shaped by culture; and the power of computational mathematics to explore some of the (...) universal ways by which each human mind builds its image of the world. (shrink)

Setting out to understand “indexicality” and its significance in Ethnomethodology, it is first necessary to trace the history of the ideas of Harold Garfinkel. From his early commitment to find “order” in his Harvard dissertation, Garfinkel finds himself in California defending Parsons’ Structural Functionalism while confronting Goffman and Symbolic Interactionism, based in Simmelian, Schützian Sociology. From the audience of students shared with Goffman, Garfinkel puts aside the “situation” of Symbolic Interaction in favour of a process, “Indexicality”, abandoning theorising in favour (...) of ethnomethodology as the means to understand “order*”. This paper, then, demonstrates how indexicality works and proposes completing the tasks that Garfinkel set out in the Studies to disclose the taken-for-granted, the left out, bounded by caveats like No-Time-Out and For-all-practical purposes. (shrink)