In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Buddhisms and DeconstructionsFrancis X. Clooney, SJBuddhisms and Deconstructions. Edited by Jin Y. Park, with an afterword by Robert Magliola. Lanham, MD: Rowman & Littlefield Publishers, Inc., 2006. Pp. xxii + 290.Buddhisms and Deconstructions originated in a panel on "Buddhism, Deconstruction, and the Works of Robert Magliola" at the twenty-second annual convention [End Page 182] of the International Association for Philosophy and Literature. Half its essays began as conference (...) papers, while the rest (including several published elsewhere) were solicited for the volume. Implicit too are an awareness of other volumes—for example, Harold Coward's Derrida and Indian Philosophy (1990) and (with Toby Foshay) Derrida and Negative Theology (1992)—and the conviction that such volumes, although making a contribution, have not adequately sorted out what can usefully be said with respect to that tantalizingly elusive couple, deconstruction and Buddhism.The volume exemplifies many starting points and avenues for testing the Buddhism-deconstruction relationship, but all of it is clearly mapped. "Buddhism and Deconstruction" (section 1) illumines some basic issues underlying Buddhist-deconstructionist comparisons: "Naming the Unnameable: Dependent Co-arising and Différence" (Jin Y. Park) and "Nagarjuna and Deconstruction" (Ian Mabbett). "Buddhism Deconstructs" (section 2) explores how deconstruction can be analyzed from a Buddhist perspective, and includes "Derridean and Madhyamika Buddhist Theories of Deconstruction" (Zong-qi Cai) and "Indra's Postmodern Net" (David R. Loy). "Deconstructing Buddhism" (section 3), with essays on "Deconstructive and Foundationalist Tendencies in Indian and Tibetan Buddhism" (Roger R. Jackson) and "Ji Zang's Sunyata-Speech: Derridean Denegation with Buddhist Negations" (Ellen Y. Zhang), looks in the other direction, still further deconstructing Buddhism. "Chan/Zen Buddhist Deconstruction" (section 4) furthers the critique with another pair of detailed analyses, "The Chan Deconstruction of Buddha Nature" (Youru Wang) and "Sudao: Repeating the Question in Chan Discourse" (Frank W. Stevenson). All these authors stick with cases in order to test the larger Buddhism and deconstruction hypothesis, showing, unsurprisingly, that similarities and differences make comparisons work out in different ways and for different conclusions. It matters which Buddhist tradition is brought into play, how one interprets some particular Buddhist thinker, and (because almost everyone here is thinking of "Derrida" and "deconstruction" at the same time) how someone with Buddhist learning ought to read which early or late essay by Derrida. Altogether, these eight essays illumine specific examples and contribute to the volume's larger topic, as we narrow down and define the Budhism-Deconstructionism conversation. Loy perhaps speaks for many of the authors here:From a Buddhist perspective, the post-structural realization that the meaning of a text cannot be totalized—that language/thought never attains a self-presence which escapes differences—is an important step towards the realization that there is no abiding-place for the mind anywhere within Indra's net. But the textual dissemination liberated by Derrida's deconstruction will not be satisfactory unless the dualist sense-of-self—not just its discourse—has been deconstructed.(p. 80)Or, as Ellen Zhang soberly puts it, [End Page 183]The play of sunyata/denegation implies a movement of thought that sees the surplus of thought, and understanding this surplus sometimes requires the un-thought. The moment of negativity is, therefore, also the moment of construction and creativity. Sunyata/denegation is not simply a nihilistic place of reducing meaning to non-meaning, reality to non-reality. On the contrary, it is the moment of emancipation of meanings, we find in the Chinese traditions from Zhuangzi to Buddhist philosophers and Chan masters. Meanwhile, the experiential dimensions in the process of transforming our thought and consciousness explored by Daoism and Buddhism also offer a possible critique of postmodern discourse.(p. 121)One could well imagine an entire volume made of just these essays with just such insights.But there is more. In "Deconstructing Life-Worlds" (section 5), two essays—"The Veil Rent in Twain: A Buddhist Reading of Robert Magliola's Deconstructive Chiasm" (Jane Augustine) and "Emmanuel, Robert" (Gad Horowitz)—remind us that the volume is indeed a still more complex three-way conversation, including also the writings and personality (evident by the vehicle of an Afterword) of Robert Magliola, a scholar of both Buddhism (which he teaches... (shrink)

The purpose of this contemporary history study is to analyse nursing strategy documents produced by NHS Trusts in England in the period 2009–2013, through a process of discourse analysis. In 2013 the Francis Report on the Mid-Staffordshire NHS Foundation Trust was published. The Report highlighted the full range of organisational failures in a Trust that valued financial efficiency over patient care. The analysis that followed, however, dwelt heavily on the failings of the nurses. Nursing strategy documents at that time (...) served to set the future direction for NHS Trusts, prescribing specific value frameworks for each nursing workforce. However, the values chosen frequently conflicted with each other pitting nursing values against a managerial trope. It is argued that documents provided a response to wider NHS concerns and high-profile failures in care, particularly the Francis Report, paying lip service to staff engagement whilst maintaining a corporate focus. Nursing values were placed firmly within a managerialist discourse, one that has needed to be re-evaluated in the current Covid-19 pandemic. Wider implications of the research suggest discussion of value conflict may be beneficial within nursing education and a truly local approach to strategy creation would potentially promote staff buy-in to strategy documents. (shrink)

Since the 1950s, the cognitive revolution has been transforming work in psychology, linguistics, and anthropology. Literary scholars, however, have only recently begun to grapple with the significance of cognitive understandings of language, mind, and behavior for literary and cultural studies. This unique issue of Poetics Today brings the concerns of literary history and cultural studies for the first time into a sustained and productive dialogue with cognitive methods, findings, and paradigms.The introduction situates the collection in relation to previous work, defines (...) the issues, highlights the stakes. Articles by Mark Turner and Paul Hernadi propose a bold extension of notions of literary history to include not only preliterature oral forms but the entire history of the species, viewing literary activity as a crucial human adaptation. Ellen Spolsky's essay provides an unprecedented statement of common ground shared by cognitive-evolutionary approaches and poststructuralist theory. The final three essays examine works by Aphra Behn, A. L. Barbauld, and Jane Austen in terms of their contemporary cultural and political contexts as well as in light of paradigms drawn from cognitive neuroscience and evolutionary theory. A commentary by Tony Jackson surveys the entire issue from the viewpoint of an informed outsider. (shrink)

First published in 1995. Routledge is an imprint of Taylor & Francis, an informa company.

Research on learning, the structure of attained knowledge, and the use of this competence in performance has repeatedly returned to longstanding proposals about how to better understand proficient use of knowledge and how humans acquire it. The following article takes up an exchange between Chiappe & Gardner and Barrett & Kurzban on the concept of modularity, one of these proposals. Despite the disagreements expressed, a careful reading of the contributions shows that they also left us with lines of discussion that (...) will eventually sort out the relevant hypotheses and integrate findings for future research. These lines of work will contribute to a clearer understanding of an updated version of the modularity hypothesis that is also compatible with evolutionary science perspectives on learning. How might the categories of domain-specific and domain-general correspond to the distinction between competence and performance and to that of narrow faculty and broad faculty? (shrink)

Preface.--Modern mysticism.--Beauty and morals in nature.--The tragedy of Macbeth.--Modern melancholy.--Tolstoy.--Imitation and originality.--Physical courage and moral cowardice.--Parsifalitis.--Authority and individualism.--The new criticism.--Amiel.--Culture.--The artistic faculty in literature.

Qu'est-ce que la vérité? F. Kaplan tente de faire un examen exhaustif de toutes les théories, non seulement soutenues, mais concevables, pour répondre à cette question, ainsi que de tous les arguments et de toutes les critiques qu'on a ou qu'on aurait pu apporter pour soutenir ou réfuter ces théories. Pour spécialistes.

This commentary on Plato's Philebus reconciles a close analysis of the text with a new interpretation of the dialogue. In Philebum focuses on the overarching metaphysical and cosmological coherency of the dialogue rather than its ethical import. This interpretation contrasts with the more common segmented philological analysis of this most evocative of Platonic dialogues. Plato's late ontology and theory of an immanent Good portray a very different philosophical terrain than that of the transcendental visions of the Good found in other (...) dialogues. The final chapter of In Philebum, entitled "The Life of the Speculative Philosopher," extends this analysis of the dialogue to contemporary speculative philosophy. Based on Plato's portrayal of a fourfold onto-cosmology and of the Good as measurability, proportionality, and intelligence, In Philebum makes connections between the doctrine of measured order-relations, triadicity, quadratic structure, and self-explanation that figure predominantly in contemporary speculative philosophy. It is intended for a broader audience of readers of Plato as well as for graduate students and commentators on Plato. In Philebum contains a Prolegomenon on the controversies surrounding the structural divisions of the Philebus as well as an up-to-date bibliography and general index. (shrink)

Many different kinds of items have been called vague, and so-called for a variety of different reasons. Traditional wisdom distinguishes three views of why one might apply the epitaph "vague" to an item; these views are distinguished by what they claim the vagueness is due to. One type of vagueness, The Good, locates vagueness in language, or in some representational system -- for example, it might say that certain predicates have a range of applicability. On one side of the range (...) are those cases to which the predicate clearly applies and on the other side of the range are those cases where the negation of the predicate clearly applies. But there is no sharp cutoff place along the range where the one range turns into the other. Most examples of The Good are those terms which describe some continuum -- such as bald describes a continuum of the ratio of hairs per cm2 on the head. But not all work this way. Alston (1968) points to terms like religion invoking a number of criteria the joint applicability of which ensures that the activity in question is a religion and the failure of all to apply ensures that it is not a religion. But when only some middling number of the criteria are fulfilled, the term religion neither applies nor fails to apply. Some accounts of "family resemblance" and "open texture" might also fit this picture. Such a view is often called a "representational account of vagueness". Another conception of vagueness, The Bad, locates vagueness as a property of discourses, of memories, and of certain philosophers and their papers, etc. This sort of vagueness occurs when the information available does not allow one to tell, for example, that a certain sentence is true, but also does not allow one to determine that it is false. It occurs when the information available does not allow one to claim that a predicate applies to a name, but also does not allow one to claim that the negation of the predicate applies to that name.. (shrink)

Is it helpful to model the idea of professional formation on ethical formation?ing from the specifically ethical interest of Aristotle's own doctrine, in the ?narrow?, ?moral? sense of ethical, and aiming at the same time for an inclusive, ?broad? formulation which extends to various types of métiers (occupations/professions), this paper argues that an Aristotelian perspective offers a more robust concept of personal, professional and civic responsibility??responsibleness??than any that our present ?managerial? rationality can promote. Drawing on some Aristotelian texts, I show (...) that the practical knowledge of one with ?formation? (appropriate to the métier in question) enables an agent to find the relevant end and the appropriate act in the name of that end?as if simultaneously. The end and the means to the end are perfectly suited to one another. Crucially, the structure of the agent's practical reasoning is grounded on the telos which guides the agent and this is summoned implicitly from formation. This Aristotelian model of practical rationality stands as a rival to the public rationality that now predominates, a rationality which sees the meeting of explicit, pre-specified outcomes, objectives or targets as the chief way in which the accountability of agents may be secured. (shrink)

Abordée dès 1948 avec la conférence sur « Parole et Silence », la question du langage et de son sens parcourt l’ensemble des inédits d’Emmanuel Levinas avant d’être reprise de manière magistrale dans Totalité et Infini. On tente de montrer ici la systématicité paradoxale d’analyses qui ne dégagent l’originalité signifiante de l’appel et de la réponse que sur fond de séparation psychique et de cohésion culturelle : issue de l’obligation de répondre à autrui, la responsabilité des sujets parlants est également (...) vouée à répondre du monde, de la civilisation et de l’histoire dans lesquels elle s’inscrit. Dès cette époque, Levinas apparaît en quête d’un discours dont la cohérence s’ouvre à l’accueil de ce qui lui interdit toute clôture. (shrink)

Editorial: Religious Diversity and the Future of Philsophy of Religion.

The general plan of the volume is this: 1) an introductory essay argues that it is the task of the philosopher to define the nature of human freedom; 2) the philosophers take over and consider the metaphysics of freedom, freedom of thought, and the acts of freedom; 3) following the distinction between individual and social freedom, external or social freedom is considered in its relation to government, to law, to international society, to economic systems, to labor, to education, and to (...) the expression of the beautiful; 4) finally, religious freedom, both individual and social, rounds out the volume. As this plan indicates, the fourteen essays are intended to form a whole, with philosophy supplying the unifying principles. The introductory essay, by W. E. Carlo, concludes. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)