All of Mikhail Bakhtin’s work stands under the sign of plurality, the mystery of the one and the many. Unlike the third eye of Tibetan Buddhism, which gives those who possess it a vision of the secret unity holding creation together, Bakhtin seems to have had a third ear that permitted him to hear differences where others perceived only sameness, especially in the apparent wholeness of the human voice. The obsessive question at the heart of Bakhtin’s thought is always “Who (...) is talking?” It was his sense of the world’s overwhelming multiplicity that impelled Bakhtin to rethink strategies by which heterogeneity had traditionally been disguised as a unity. In his several attempts to find a single name for the teeming forces which jostled each other within the combat zone of the word—whether the term was “polyphony,” “heteroglossia,” or “speech communion”—Bakhtin was at great pains never to sacrifice the tension between identity and difference that fueled his enterprise. He always sought the minimum degree of homogenization necessary to any conceptual scheme, feeling it was better to preserve the heterogeneity which less patient thinkers found intolerable—and to which they therefore hurried to assign a unitizing label.Bakhtin’s metaphysical contrariness has the effect of making at times appear to be indiscriminate, as when he refused to recognize borders between biography and autobiography or, more notoriously, between speaking and writing. But, as I hope to show, these apparently cardinal distinctions are for Bakhtin only local instances of unity that participate in and are controlled by a fare more encompassing set of oppositions and differences. All this places an extra burden on those who seek an overarching design in Bakhtin’s legacy: the apparently unitizing term “Bakhtin” proves to be as illusory—or more illusory—in its ability to subsume real distinctions as any other, if we submit it to a Bakhtinian analysis. Michael Holquist is professor and chairman of the department of Slavic languages and literatures a Indiana University. With his wife, Katerina Clark, he has just completed Mikhail Bakhtin, a study of Bakhtin’s life and works, forthcoming in the autumn of 1984. He is currently working in Moscow. (shrink)

"German--and particularly French--sources of the revolution that has occurred in literary theory during the past thirty years have long been recognized. The Russian contribution to these events has been hinted at previously, but Cassedy documents in detail the extraordinary work of Potebnya, Veselovskij, and other figures virtually unknown in the West.... An important contribution to intellectual history and literary theory."--Michael Holquist, author of Dostoevsky and the Novel "An astonishing number of complex movements and ideas--from Humboldt through Russian and (...) French Symbolists to Heidegger, Husserl, Roman Jakobson and the deconstructors, from symbology to logology and iconology--begin to fit together in this wide-ranging and provocative book.... Cassedy's book will outrage some readers, delight others, and enlighten all."--Caryl Emerson, author of Boris Godunov: Transpositions of a Russian Theme. (shrink)

I focus on three preoccupations of recent writings on proof. -/- I. The role and possible effects of empirical reasoning in mathematics. Do recent developments (specifically, the computer-assisted proof of the 4CT) point to something essentially new as regards the need for and/or effects of using broadly empirical and inductive reasoning in mathematics? In particular, should we see such things as the computer-assisted proof of the 4CT as pointing to the existence of mathematical truths of which we cannot have a (...) priori knowledge? -/- 2. The role of formalization in proof. What are the patterns ofinference according to which mathematical reasoning naturally proceeds? Are they of 'local' character (i.e. sensitive to the subject-matter of the reasoning concerned) or 'global' character (i.e. invariant across all subject-matters)? Finally, what if any relationship is there (a) between the patterns of inference manifest in a proof and its explanatory capacity and (b) between explanatory capacity and rigor? -/- 3. Diagrams and their role in mathematical reasoning. What essentially is diagrammatic reasoning, and what is the nature and basis of its usefulness? Can it play a justificative role in the development of mathematical knowledge and, more particularly, in genuine proof? Finally, does the use of diagrammatic reasoning force an adjustment either in our conception of rigor or in our view of its importance? (shrink)

Leibniz states that 'metaphysics is natural theology', and this is especially true of his metaphysics of modality. In this book, Michael V. Griffin examines the deep connection between the two and the philosophical consequences which follow from it. Grounding many of Leibniz's modal conceptions in his theology, Griffin develops a new interpretation of the ontological argument in Leibniz and Descartes. This interpretation demonstrates that their understanding God's necessary existence cannot be construed in contemporary modal logical terms. He goes on (...) to develop a necessitarian interpretation of Leibniz, arguing that Leibniz, like Spinoza, is committed to the thesis that everything actual is metaphysically necessary, but that Leibniz rejects Spinoza's denial of God's moral perfection. His book will appeal to scholars of early modern philosophy and philosophers interested in modal metaphysics and the philosophy of religion. (shrink)

The desire for a meaningful life is ubiquitous, yet the ordinary concept of a meaningful life is poorly understood. Across six experiments (total N = 2,539), we investigated whether third-person attributions of meaning depend on the psychological states an agent experiences (feelings of interest, engagement, and fulfillment), or on the objective conditions of their life (e.g., their effects on others). Studies 1a–b found that laypeople think subjective and objective factors contribute independently to the meaningfulness of a person’s life. Studies 2a–b (...) found that positive mental states are thought to make a life more meaningful, even if derived from senseless activities (e.g., hand-copying the dictionary). Studies 3a–b found that agents engaged in morally bad activities are not thought to have meaningful lives, even if they feel fulfilled. In short, both an agents’ subjective mental states and objective impact on the world affect how meaningful their lives appear. (shrink)

This new book by Michael Slote argues that Western philosophy on the whole has overemphasized rational control and autonomy at the expense of the important countervailing value and virtue of receptivity. Recently the ideas of caring and empathy have received a great deal of philosophical and public attention, but both these notions rest on the deeper and broader value of receptivity, and in From Enlightenment to Receptivity, Slote seeks to show that we need to focus more on receptivity if (...) we are to attain a more balanced sense and understanding of what is important to us. -/- Beginning with a critique of Enlightenment thinking that calls into question its denial of any central role to considerations of emotion and empathy, he goes on to show how a greater emphasis on these factors and on the receptivity that underlies them can give us a more realistic, balanced, and sensitive understanding of our core ethical and epistemological values. This means rejecting post-modernism's blanket rejection of reason and of compelling real values and recognizing, rather, that receptivity should play a major role in how we lead our lives as individuals, in how we relate to nature, in how we acquire knowledge about the world, and in how we relate morally and politically with others. (shrink)

The type of completeness Whitehead and Russell aimed for in their Principia Mathematica was what I call descriptive completeness. This is completeness with respect to the propositions that have been proved in traditional mathematics. The notion of completeness addressed by Gödel in his famous work of 1930 and 1931 was completeness with respect to the truths expressible in a given language. What are the relative significances of these different conceptions of completeness for traditional mathematics? What, if any, effects does incompleteness (...) of the type Gödel had in mind have for the evaluation of the Principia Mathematica project and other projects like it? (shrink)

After outlining why the notion of conscious control of action matters to us and after distinguishing different challenges to that notion, the contribution focuses on the challenge posed by the literature on unconscious goal pursuit. Based on a conceptual clarification of the notion of consciousness, I argue that the understanding of consciousness in that literature is too restricted. The hypothesis that the behaviors reported can be accounted for by nonconceptual forms of consciousness, such as emotions and motor experiences, rather than (...) by—conscious or unconscious—conceptual level intentions tends to be disregarded, even though it promises to be empirically fruitful. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Between God and the President: Literature and Censorship in North AfricaHafid Gafaiti (bio)Assassination is the extreme form of censorship.—George Bernard ShawThose who fight with the pen will perish by the sword.—Slogan of the Algerian Muslim fundamentalistsIf you speak up, you die. If you don’t speak up, you die. So, speak up and die!—Tahar Djaout, the first writer assassinated in the context of the current Algerian political crisisIn the West, (...) censorship has been understood for the most part as the state’s control over cultural production. Many critics in the postwar period, however, have argued that other forms of censorship, such as market censorship, are comparable to the actions of the state. The Christian right’s attacks on art in the United States in the 1980s and early 1990s together with Congressional moves to disempower and dismantle the NEA have generated a new set of debates about censorship in this country. It was understood that the extreme right sought to repress cultural productions carrying a message of ethnic and sexual difference, targeting the works by rappers, the photographer Mapplethorpe, Madonna’s music videos, and so on. The right provided rhetoric to support the privatization of public space, the control of language and public images, and the promotion of “safe” art.While many critics refer to this as the “new censorship,” structurally it is exactly the same as the “old” censorship, that is, state control intervening in the liberal subject’s absolute right to free expression. It appears that the dichotomy between the left’s claim for the absolute freedom of the artist and the right’s attempt to repress it is most often conceived in moral terms and is paradigmatic of the Western liberal oppositional categories used to describe censorship.This position views the relationship between art and censorship as either a bourgeois romantic opposition to political order or a corrupt collaboration by opportunistic apparatchiks. It leaves no room for what Michael Holquist, for example, calls “negotiation.” Moreover, it does not take into account the fact that—in Third World or socialist contexts, for example—the way certain intellectuals view their role vis-à-vis the state, society, and/or the people determines their degree of cooperation with censorship mechanisms.The problem with this Manichean vision is that it implies a notion of censorship that is ahistorical: it posits that there is an essential distinction between the censor and the [End Page 59] creator or free mind. On the one hand, as Miklos Haraszti accurately outlines, at least until very recently in the Eastern European context:Censorship is no longer a matter of simple state intervention. A new aesthetic culture has emerged in which censors and artists alike are entangled in a mutual embrace. Nor is it as distasteful as traditional critics of censorship imagine. The state is able to domesticate the artist because the artist has already made the state his home.[5]On the other hand, as Richard Burt rightly suggests:What counts as censorship is not always clear. Indeed, it is hard to see how one could call many contemporary cases censorship without either seriously distorting the traditional understanding of the term or redefining it to include so many practices—ranging from institutional regulation of free expression, market censorship, cutbacks in government funding for controversial art, boycotts, lawsuits, and marginalization and exclusion of artists based on their gender or race to “political correctness” in the university and the media—that the term is overwhelmed, even trivialized, its usefulness as a tool of cultural criticism called into question.[xiii]Recent events, not only in the United States but also in other parts of the world such as Algeria, the case on which I will concentrate, show that one cannot seriously conceive the question of censorship along the lines of closed, distinct, conceptual categories expressing absolute oppositions. In other words, it is necessary to take the concept of censorship out of the realm of morality and locate it in the world of history, to displace it from the framework of philosophy and move it to the context of culture.In this essay, I will analyze the exercise of censorship in Algeria in... (shrink)

In a rich and thought-provoking paper, Lambros Malafouris argues that taking material culture seriously means to be ‘systematically concerned with figuring out the causal efficacy of materiality in the enactment and constitution of a cognitive system or operation’ (Malafouris 2004, 55). As I understand this view, there are really two intertwined claims to be established. The first is that the things beyond the skin that make up material culture (in other words, the physical objects and artefacts in which cultural networks (...) and systems of human social relations are realized) may be essential to the enactment of, and be partly constitutive of, certain cognitive systems or operations. The consequence of establishing this claim is supposed to be that we have a mandate to recast the boundaries of the mind so as to include, as proper parts of the mind, things located beyond the skin. Thus, in talking about the contribution of the world to cognition, Malafouris (2004, 58) concludes that ‘what we have traditionally construed as an active or passive but always clearly separated external stimulus for setting a cognitive mechanism into motion, may be after all a continuous part of the machinery itself; at least ex hypothesi’. This is the position that, in philosophical circles, is known increasingly as the extended mind hypothesis (Clark & Chalmers 1998; Menary forthcoming). Henceforth I shall refer to this hypothesis as EM. A stock example will help bring the idea into view. Rumelhart et al. (1986) note that most of us solve difficult multiplication problems by using ‘pen and paper’ as an external resource. This environmental prop enables us to transform a difficult cognitive problem into a set of simpler ones, and to temporarily store the results of certain intermediate calculations. For the fan of EM, the distributed combination of this external resource and certain inner psychological processes constitutes a cognitive system in its own right. (shrink)

The usage of sorts in first-order automated deduction has brought greater conciseness of representation and a considerable gain in efficiency by reducing the search spaces involved. This suggests that sort information can be employed in higher-order theorem proving with similar results.

In his engaging essay, “Deconstructing the Mind” (1996: 3-90), Stephen Stich raises some very good questions and gives some pretty good answers. My aim in this paper is to give some answers of my own, drawing on earlier work, and to compare these answers with Stich’s.

Michael Schippan legt mit seiner Studie die erste umfassende deutschsprachige Darstellung der russischen Aufklarung (prosvescenie) vor. Vor allem in der zweiten Halfte des 18. Jahrhunderts nahm das Russische Zarenreich teil an der europaischen Emanzipationsbewegung des "Siecle des Lumieres", eignete sich durch Ubersetzung und Spracherwerb das Gedankengut des "lateinischen Europa" an und formte es den Bedurfnissen des euro-asiatischen Landes entsprechend um. Unter prosve'enie wurden sowohl Bildung, Zivilisation, Europaisierung und menschliche Selbstvervollkommnung als auch die Teilhabe an der europaischen Geistesbewegung der Aufklarung (...) verstanden. Zwei herausragende Herrscher gaben entscheidende Anstosse: Zar Peter I., der nach 1700 vor allem aus militarischen Grunden heraus umfassende Reformen einleitete, und Katharina II., die zum inneren Zirkel der aufgeklarten europaischen Monarchen gezahlt wurde. Nicht nur in den beiden "Hauptstadten" St. Petersburg und Moskau, sondern auch in einigen Gouvernementszentren Zentralrusslands sowie in Sibirien wurde ein reges kulturelles und geistiges Leben begrundet.Schippan untersucht in institutions- und personengeschichtlicher Perspektive, welche neuen weltlichen Bildungs- und Wissenschaftseinrichtungen geschaffen wurden und wie zunehmend private Vereinigungen gebildeter Adliger und Vertreter anderer Stande entstanden. Zudem werden zentrale Debatten der Aufklarung in Russland in ihrer Wechselwirkung mit den Diskursen der europaischen "Republique des lettres" beleuchtet, so die Diskussionen uber Russland und Asien, Krieg und Frieden, okonomische Landeserschliessung und Aufhebung der Leibeigenschaft, Theologie und Religion sowie Geschichtsschreibung. (shrink)

Against arealist background, the paper starts by demonstrating the horror of the very popular doctrine, “Worldmaking”, according to which a known world is partly constructed by our imposition of concepts. The rest of the paper aims to make worldmaking hard. (i) It rejects the usual episternological and semantic paths to Worldmaking arguing that they use the wrong methodology and proceed in the wrong direction. (ii) It considers the relation between Worldmaking and the response-dependency theory of concepts. Philip Pettit has proposed (...) a global version of that theory: all our concepts are response-dependent. The paper argues that this theory provides an example of the semantic path to Worldmaking and for that reason alone should be rejected. (shrink)

This leading scholar draws on extensive research from four plurinational states - the United Kingdom, Spain, Belgium, and Canada - to provide a radical rethink of the very nature of sovereignty and the state. This innovative account demonstrates how transnational integration and other demands on the nation-state have broken the automatic link between state and nation, and goes on to provide a major new analysis of the subsequent challenges of recognition of nationality and democracy.

Following the success of Hong Kong Corner Houses, German photographer Michael Wolf continues his collaboration with Hong Kong University Press to produce Small God, Big City. Wolf again uses his creative eye to draw attention to overlooked objects in the visually rich urban environment of Hong Kong. This time the object is the Earth God shrine, found commonly by the doorways of shops and homes throughout Hong Kong. Through his visually stimulating and thought-provoking photographs, Wolf challenges our sensitivity to (...) seemingly familiar everyday things. An interpretative text for the photographs is authored by two familiar names: Lee Ho Yin and Lynne DiStefano, who are well-known academics and practitioners of heritage conservation in Hong Kong. The text is a highly readable curatorial essay that leads readers to a better understanding of the topic and the meaning behind Wolf 's photographs of Earth God shrines in urban Hong Kong. The topic of this book is timely, given the vulnerability of traditional beliefs and practices in an increasingly urbanized Hong Kong. It is hoped that Small God, Big City will provoke deeper thoughts on who we are and what we believe in this modern world. (shrink)

In The Intentional Spectrum and Intersubjectivity Michael D. Barber is the first to bring phenomenology to bear not just on the perspectives of McDowell or Brandom alone, but on their intersection.

IN SECTION X OF "AN INQUIRY CONCERNING HUMAN UNDERSTANDING", DAVID HUME RAISES TWO QUESTIONS ABOUT MIRACLES AND THEIR RELATION TO TESTIMONY. FIRST, HE ASKS WHETHER IT COULD EVER BE REASONABLE TO BELIEVE ON THE BASIS OF TESTIMONY THAT NATURE DOES NOT FIT THE IMAGE OF OUR SCIENCE, AND, SECOND, HE ASKS WHETHER IT COULD EVER BE REASONABLE TO BELIEVE ON THE BASIS OF TESTIMONY THAT NATURE IS NOT UNIFORM. HUME’S ANSWER TO THE FIRST QUESTION IS ’YES’ AND HIS ANSWER TO (...) THE SECOND IS ’NO’. HUME THINKS THAT A ’NO’ TO THE SECOND QUESTION SHOWS THAT BELIEF IN THE CHRISTIAN RELIGION IS LESS REASONABLE THAN A BELIEF IN MODERN SCIENCE. HOWEVER, HUME’S ’NO’ SEEMS TO OPPOSE HIS EMPIRICISM AND HIS BELIEF THAT THERE ARE NO NECESSARY TRUTHS ABOUT ANY MATTER OF FACT OR EXPERIENCE. THE POINT OF THIS PAPER IS TO SHOW THAT HUME CAN PROVE THAT THERE CAN BE NO TESTIMONY OF SUCH A QUANTITY OR QUALITY TO MAKE IT REASONABLE TO BELIEVE THAT NATURE IS NOT UNIFORM AND, AS RESULT, NO TESTIMONY TO MAKE IT REASONABLE TO. (shrink)

Dyson explores the fate of pride from Christain theology to the social responsibilities of self-regard and regard for the society as a whole. Also discusses pride in black communities.

In lieu of an abstract, here is a brief excerpt of the content:THE CURRICULAR ROLE OF RUSSELl?S SCEPTICISM MICHAEL J. ROCKLER Interdisciplinary Studies in Education / National-Louis Universiry Evanston, 1L 60201, USA I n The Prospects of IndustriaL CiviLization, written in collaboration with his wife Dora, Bertrand Russell wrote: The governors of the world believe, and have always believed, that virtue can only be taught by teaching falsehood, and that any man who knew the truth would be wicked. I (...) disbelieve this, absolutely and entirely. I believe that love of truth is the basis of all real virtue, and that virtues based upon lies can only do harm.· This passage reflects Russell's views on scepticism and education; he sought an educational system that would avoid indoctrination and would produce sceptical students. Scepticism, a central aspect of much of Russell's philosophic work, was a primary organizing principle of his writings on education. Russell, a major contributor to educational theory, produced two volumes on education that continue to have considerable relevance for teaching and learning in contemporary society. The first, Education and the Good Life (1926),2 inspired by the births of John and Katharine, focused on the education of young children. In Education and the Good Life, Russell identified the aims of education. These included the development ofvitality, the promotion of courage (which entails the absence of fear), sensitiveness and intelligence. When schools accomplish these ends, they produce young men and women of character who are able to contribute to the well-being of society. 1 (London: Allen & Unwin, 1923), p. 252. 2 Published in Britain as On Education: Especially in Early Childhood. The CurricuLar Role ofRusselL's Scepticism 51 Russell, who once stood for Parliament as suffragist candidate, believed in equality of education for both men and women. This position was well advanced for its time; it still encounters resistance today. As the Russells' children approached school age, he and Dora confronted the problem of their education. Russell did not want John and Katharine to experience the loneliness of education by tutors that he had faced as a child. He and Dora also wished to avoid conventional public schools because they wanted their children to be educated in a manner consistent with their sense of scepticism about society and about religion. Russell felt that exposure to any kind of traditional learning would cause his children to be indoctrinated with patriotic and religious points of view. On the other hand, he felt that the progressive schools that were available-including A. S. Neill's Summerhill-lacked intellectual rigour. As a result of these feelings and because of Dora Russell's interest in education, the Russells leased the estate of Bertrand's brother at Telegraph House in Sussex and founded what came to be known as Beacon Hill School in September 1927. With his experience at Beacon Hill in mind, Russell published a second book on education in I932-Education and the Modern WorLd.3 It argued against the notion of progressive educators that schooling should simply allow for natural growth. Russell rejected Rousseau's approach to teaching and learning, and he distanced himself from some of Dewey's early work as well. In Education and the Good Life, and in other early essays on learning theory, Russell had seemed impressed by the growing role of behaviourism in education. However, his experience at Beacon Hill and his reading ofpsychoanalytic literature weakened his acceptance of behaviourism. In Education and the Modern World Russell called for more awareness of the role of emotion in learning as well as an examination of the way in which repressed feelings affect action. Russell argued that conditioning cannot effectively develop character. Education and the Modern World ends on a discouraging note. Russell concludes that schools can only provide for full individual development if the state identifies its own interest with that of the 3 Published in Britain as Education and the Social Order. russell: the Journal of the Bertrand Russell Archives M.Masrer University Libraty Press n.s. 12 (summer 1992): 50-60 ISSN 0036-01631 52 MICHAEL J. ROCKLER child. Russell was pessimistic about this possibility. For this to take place, a number of things had to occur. First, farge scale wars had to be eliminated. Second... (shrink)

A crucial problem of conflict management is that whatever happens in negotiations will be interpreted and framed by stakeholders based on their different belief-value systems and world views. This problem will be discussed in the first part of this article as the main cognitive problem of conflict management. The second part develops a general semiotic solution of this problem, based on Charles Peirce's concept of "diagrammatic reasoning." The basic idea is that by representing one 's thought in diagrams, the conditions (...) that determine interpretations can become visible, we can "experiment" with them, and we can change them eventually. The third part, finally, focuses on a concrete tool, called Logical Argument Mapping , that can be used in conflict management to perform such diagrammatic reasoning and to cope with the cognitive problems discussed in the first part. The Israeli-Palestinian conflict on the sovereignty over Jerusalem will be used as an example to show how LAM could work in practice. (shrink)

Written by well-known professor and author Michael Boylan, Morality and Global Justice is an accessible examination of the moral and normative underpinnings of ...

Philosopher Michael Boylan and theologian James A. Donahue provide a framework_compatible with humanist and theist beliefs_that will enable college and university professors to address a full range of ethical issues as they arise in classroom discussion, both in the academic disciplines and in professional education.

Rom und Romgedanke im Mittelalter.--Dantes Reichs-und Staatsidee.--Die Entwicklung der italienischen Früh-Renaissance.--Nikolaus von Cues und der Humanismus.--Wandlungen des humanistischen Lebensgefühls und Lebensstils.--Petrarca, das Urbild des Humanisten.--Konrad Celtis.--Ulrich von Hutten.--"Una religio in rituum varietate"; zur Religionsauffassung de Nikolaus von Cues.--Religiös-ethische Probleme des italienischen Humanismus.--Verzeichnis der LSchriften von Michael Seidlmayer (p.[295]-302)--Quellenverzeichnis. (p.[303]).

This book analyses the response of the classic texts of Jewish tradition to Plato's 'Euthyphro dilemma': does God freely determine morality, or is morality independent of God?

In this book, Michael P. Berman uses Merleau-Ponty’s thought to develop a critique, grounded in his phenomenology, of certain issues in the philosophy of religion such as faith, love, vision, soul, magic and miracles, judgment, evil, and hallowing.

Everyday Utopias explores a topic that is vital but is too often overlooked by utopian scholars. It is best read in tandem with its 2013 predecessor, Weak Messianism: Essays in Everyday Utopianism, by Michael Gardiner. In a nutshell, Cooper, like Gardiner, argues that although utopian visions may be born in the brains of utopian thinkers, progress toward utopia is what counts, and it must be rooted in present patterns and possibilities. Lest my qualms with the book’s execution overwhelm its (...) value for readers, let me emphasize my enthusiastic support of its basic purpose and its promotion of the growing field of practical utopianism, using a strikingly diverse array of cases to stake... (shrink)

Annotation In Kierkegaard and Modern European Philosophy: An Introduction Michael Weston argues that, despite being acknowledged as a precursor to Nietzsche and post-Nietzschean thinkers such as Heidegger and Derrida, the radical nature of Kierkegaard's critique of philosophy has been missed. Weston examines and explains the metaphysical tradition, as exemplified by Plato and Hegel, and the post-metaphysical critiques of Nietzsche, Heidegger and Derrida. He shows how Kierkegaard's ethical critique of philosophy undermines the former and escapes the latter. He considers another (...) ethical critique of philosophy, that of Levinas, before identifying ethics as the non-philosophical site where philosophy can be criticised. Kierkegaard and Modern European Philosophy: An Introduction argues that, by refusing to allow philosophy jurisdiction over ethics and religion, Kieregaard's critique applies as much to modern continental thought as to the metaphysical thought it seeks to undermine. (shrink)