In lieu of an abstract, here is a brief excerpt of the content:PostfacePhilippe-Joseph Salazar, Guest Editor"France: Current Writing in Philosophy and Rhetoric" could be a subtitle for this volume. As guest editor I have chosen the genre of the postface rather than that of the preface. I wanted to let writings speak for themselves, unhindered by the added filter of an introduction. Prefaces are either congratulatory or a contribution in disguise—or, worse, a puerile attempt to overshadow the rest. (...) However, by way of a summation, a few, brief remarks are in order.Some thirty years ago it would have been impossible to seek out and secure authors to write on this subject. Since then a sea change has taken place, attracting into the circles of the "rhetorical turn" many a willing partaker. In this new game, two circles gyrate and now and then rotate in unison or collide.One circle, let us call it belletristic, was set in motion by Marc Fumaroli when he released, in 1980, his epoch-making Âge de l'éloquence. It was as if a new chord had been struck, catching most by surprise, heralding the sudden irruption of new thinking about the mainstay of French culture, the "classical age," that is, the seventeenth century, the sacrosanct age of Racine, Descartes, Louis XIV, and Nicolas Poussin. Fumaroli's work in rhetoric, aesthetics, and social commentary went to the heart of French literature and culture: it offered an hermeneutic opportunity to run against the grain of structuralism and Bourdieusian analyses, while it simultaneously brought to [End Page 424] light "rhetorical" layers, both religious and civil, of French culture that militant secularism and social positivism had long cast aside as pernicious or preposterous. It also served as a powerful antidote to "cultural studies." His influence is deep and wide and long lasting. Nancy Struever, who alongside Fumaroli founded the International Society for the History of Rhetoric, draws on her intimate knowledge of the French school to provide here a profound and critical account of his work in which she underscores how Fumaroli transformed, from the standpoint of the history of rhetoric, the study of Western European culture and social life forms—the award of the Balzan Prize to Fumaroli came on the heels of his Histoire de la rhétorique dans l'Europe moderne. He has, for all intents and purposes, created the French school of rhetoric studies, which has nurtured an ever-growing circle of scholars, now in its second generation, with a relief cohort at the ready (Salazar 2007).The other circle took a while longer to gain balance and establish momentum. It concerns itself with the complex relation between philology and philosophy. Indeed, French classical philology had long been resistant to the presence of philosophy and so too philosophy to philology. This uneasy and reciprocal indifference or even distrust can be traced back to the Discourse on Method, in which Descartes invented French philosophical prose, as Pierre Cahné puts it, a situation later aggravated by the spell German metaphysics cast over French philosophy in the nineteenth century. However, it was the enduring presence of Hegel in the 1930s, together with the material and intellectual rescue French philosophers offered Heidegger after 1945, and a sustained interest in Nietzsche and Husserl, that created the conditions for a new dalliance between philology and philosophy. It has been a multifaceted game: some Hellenists, like Nicole Loraux and Marcel Detienne, chose to develop an anthropological meditation on ancient Greece, bringing forth, in the process, rhetorical categories that before them were mere indicators (mètis, epitaphios). On the periphery stood Émile Benveniste with his philological enquiry into Indo European words as mental structures—his Vocabulaire remains a constant source of inspiration. Latinists had a problem of their own: their commonly shared notion that Latin was not a philosophical language, together with their vociferous prejudice against non-Ciceronian Latin, had consigned medieval and Renaissance thinkers and modes of thinking to the bogs of impure language. However, Latin scholars such as Alain Michel sought to unravel the Roman aesthetics inherent in a rhetorical way of life; this school of new Latinists propelled a remarkable revival of Neo-Latinity, which has [End Page 425] had a long-lasting influence on Renaissance studies... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Rhetoric on the Bleachers, or, The Rhetorician as MelancholiacPhilippe-Joseph SalazarThose who cannot remember rhetoric are condemned to repeat it.*French philosopher Jacques Bouveresse (2008) asks, in his most recent book, Why is it that we think we need literary works, in addition to science and philosophy, to help solve moral questions? As one reviewer notes, this comes as a surprise from a man “better known as a specialist of (...) Wittgenstein, who has always defended philosophy, often with scathing irony, against brainless realism, and, in any case, defended the prerogatives of a reason reasonably attentive to reality, a defense that led him to dismiss relativism and its mixing up of truth and verifiability with fallacy and verisimilitude” (Maggiori 2008). 1Bouveresse, who holds the chair of the philosophy of language and knowledge at Collège de France, and whose elevation to this hallowed professorship was portrayed as a revenge of sorts against Jacques Derrida, is not unimportant for those in rhetoric studies who have an interest in philosophy as well.2 He is the one who, with indeed scathing irony, unraveled the rhetorical stakes of the unrivaled Sokal truancy against Social Text (Bouveresse 1999), namely, how analogy provides a common ground for the literary and the scientific within public discourse.3Bouveresse (1999, 129) recalls, tongue in cheek, how that famed connoisseur in manipulations, [End Page 356] Alexander Zinoviev, explains, in The Yawning Heights (1979), that sciences produce their own “doubles” for the sake of public argument. The literary use of scientific analogy mimics the way in which ideology has to produce its own “doubles” in order to exist in public consciousness.For Bouveresse, literary intellectuals, and some philosophers, manufacture doubles of science because our life is lived under the shadow of science insofar as it has something to say about everything we do as moral agents or think in terms of practical reason. Analogy rules therefore by a popular demand for science. To question analogy in relation to ethics—belief and opinion, custom and habitus, temperament and character—under the gaze of the massive presence of science in public discourse (from campaign claims of “experience” to policy claims made on the basis of scientific knowledge) is at once to engage with rhetoric.4 It is to ask the question: Why do we feel that, alongside science, philosophy, and works of fiction, we need to listen to that double, “speeches,” to solve ethical problems?However, at this juncture, or crossroad where doubles point in various directions, rhetoricians have a choice among four attitudes, or four paths (to put it in Heideggerian fashion). Faced with the real, moral dangers inherent to analogy, one can (like Bouveresse) be combative and assert reason’s prerogative against the sophistry of doubles; one may defend analogy as morally grounded or even a means to resistance (hence, the moral incentive Bouveresse now attaches to fiction); one may argue for a culture replete with figurations (by and large, a matter of religious belief and faith as truth, which necessitates an analogical reading of this debased reality called “the world”); or one may, having already played on these teams, decide to stay on the bleachers, watch players of this three-cornered game, and fall into melancholy.Thomas Farrell was, I think, a melancholic rhetorician. I do not mean he was not here and there combative, or sanguine, or controversial, merely that from his writings emanates a stubborn melancholy regarding the destiny of rhetoric, or, to recall the epigram placed, ironically, at the top of this essay: “Those who cannot remember rhetoric are condemned to repeat it.” In essence, our public is a-rhetorical; it evolves in a world of instant communication, of short-lived prudence, of ever-disappearing persuasion, while, at the same time, it is made to cling to opinions raised to standards of absolute value and unnegotiable belief. The main reason why rhetoric is no longer a technē lies in this tension. It cannot be a technē because [End Page 357] its rules and artifacts are divorced from culture. It cannot be an epistēmē because its productions are singular constructions.Rhetoricians are not rhetors, and rhetors have long vanished. Indeed, there are eloquent... (shrink)

The article examines the erasure of any concept of the ‘public kitchen’ in the Philippines as demonstrative of statewide suppression of marginal identities that continues to facilitate the simplistic and uncomplicated entry of neocolonial modernity. As a yardstick of growth and progress under the US colonial government, the battle to modernize the Philippines extends far beyond the political and administrative terrains and into the reconfiguration of domestic space. In particular, the kitchen was to become an important site that demonstrated the (...) efficiency and power of American science. Accorded with new functions emanating from a colonial ideology, the induction of cooking and eating as expressions of collective identity have considerable implications for the manner in which public and private spaces are imagined. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Nobel Rhetoric; or, Petrarch's PendulumPhilippe-Joseph SalazarVery many authors who have their roots in other countries work in Europe, because it is only here where you can be left alone and write, without being beaten to death. It is dangerous to be an author in big parts of Asia and Africa.1The ceremony of [Petrarch's] coronation was performed on the Capitol, by his friend and patron the supreme magistrate of (...) the republic... and thrice repeating his vows for the prosperity of Rome, he knelt before the throne and received from the senator a laurel crown, with a more precious declaration, "This is the reward of merit."(Gibbon 1952, 2:573)§1.I would like to address a simple question: what is a Nobel laureate's speech?2 With a corollary: how does it provide an opportunity to perform as a public intellectual, a "philosopher" of sorts? And a further corollary: what does it say about intellectual compliance or resistance? There is a play on words in the title of this essay, made to draw attention to the rhetorical construction of a commonplace, mass media-induced belief: that Nobel laureates are, in essence, "noble minds."3 For brevity's sake this essay focuses mainly on the literature prizes and, to a lesser extent, the peace prizes. [End Page 373]§2.At face value, a Nobel Prize is a rhetorical event (from the time the winner is announced to the moment of the Nobel address): over the recent years, rituals attached to the Nordic apotheosis have attracted growing media interest—they belong to "breaking news"—lending laureates a public exposure that, in turn, has led them to perform a public role or to publicly decline this performance, literally to "dispose of " it—"disposure" as the antistrophe of exposure. The public is usually aware of the announcement of the name of the winner, who instantly becomes a global "brand." Publicity and news programs follow suit, and if a recipient's ethical qualities resonate with the ethical preoccupations of the day (gender is one) the better the news value. Arguments are built on the announcement and often recur when, in early December, recipients deliver their Nobel addresses.This rhetorical event may indeed take the shape of a "rhetorical situation" if national pride or state concerns impose an exigency onto laureates—it is interesting to note that the media are complicit in stressing the national value of an award. The exigency resembles the one applied by them to sport performances. However, while the practices of public reward and public performance no longer allow a sportsperson to decline a medal or to express personal views on a podium to the public strains of a national hymn,4 they do still allow Nobel laureates to absent themselves, as André Gide did in 1947 (this strategy gave him the opportunity, in a terse banquet speech read on his behalf, to express his view that Paul Valéry had been overlooked by the Nobel, thus turning the award into a muted invective; see Gide 1947), to say they don't care, that their country of origin did little for them, and even, although rarely, to decline or to express amusement at the award.5 In short, beside "disposure," they can perform "exposure" through acceptance or dismissiveness, thus drawing a merciful line between reward (in sport) and award (the Nobel).A rhetorical situation is indeed created when a Nobel winner is seen as betraying state or nation by accepting the prize. In one reverse case, French philosopher Jean-Paul Sartre was berated for not accepting it (in 1964), in spite of the fact that, at that time, his philosophy and political engagement made clear to the French state and the French public that he abhorred them both. In 2003, South Africans learned at their expense how reward and award are borderline and therefore not on the same side: they failed to thank J. M. Coetzee for his temperance, when, having resettled in Australia at the time of his award, he waited for a while before taking Australian citizenship.6 The Nobel Foundation's rightful insistence on disregarding [End Page 374] nationality does not mean nationality... (shrink)

ABSTRACT Unless a democratic citizenry, when it gets shaped at school, is asked to formulate complex answers to simple questions, there is no other avenue for their destiny than ressentiment against “the world,” which expresses itself in either a parading of culture or an inordinate sense of revolt.

When, on 4 July 2014, the leader of the Islamic State, Abu Bakr Al Baghdadi, preached in the venerable mosque of Mosul the restoration of the caliphate, his homily ushered in far more than a new phase in jihadist warfare against Western values. His oratory launched on the world scene a new culture that instantly began to shape, solidify, and even sublimate the caliphate as the most arresting rhetorical performance of radical and militant Islam. However, despite this self-proclamation, political commentators (...) failed to accurately size up the emerging culture of the new caliphate, and we find ourselves faced now with an alternative, global culture that draws irresistibly more and more converts and partisans into its orbit. The most perilous form of underestimating adversaries is to reduce their cultural complexity to a few, unreflective clichés, a telling sign of our own cultural illiteracy. (shrink)

Ways of prediction, ways of rhetoric? Let me begin by placing side-by-side two statements that, at face value, have nothing in common. The first comes from a report by a world leader in forecasting, Stratfor: Forecasting world events is a difficult task that takes guts and discipline. Though you can find endless scenarios and speculation almost anywhere, Stratfor gives you forecasts. These are a few of the unlikely predictions we made long before the headlines caught up: 1995—Disparity between net creditor (...) and debtor states in Europe will make it difficult to sustain a unified currency. 2005—The center of gravity will shift from al Qaeda's core group to regional spinoffs and grassroots jihadists. 2008—NATO will... (shrink)

ABSTRACT Taking the example of the French Résistance and by summoning up the twin rhetorical concepts of kinesis and energeia, this article establishes the long reach of a national liberation trajectory, of which the Résistance was a key moment in its attempt to free the country and to move ahead with the project and promise of an ideal republic.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Heidegger and RhetoricPhilippe-Joseph SalazarHeidegger and Rhetoric. Edited by Daniel M. Gross and Ansgar Kemmann. Albany: State University of New York Press, 2005. Pp. 195. $21.95, paperback.I have to confess to double ignorance. I have never paid much attention to/Heidegger and Rhetoric/ (let me use forward slashes to indicate a commonplace) because, in spite of all efforts of reconciliation between France and Germany, my knowledge of German is (...) not so adequate that I would ever contemplate reading Heidegger in his native tongue. As a rule I mistrust translations and rely on derivative knowledge only in cases of extreme urgency. This being said, I must add that such ignorance is somewhat informed by some knowing—where would French philosophy and French philosophy of rhetoric be without the long-standing and continuous dialogue between Heidegger and France, from Levinas’s seminal essay to today’s iterative debate on Heidegger’s so-called introduction of Nazism in philosophy? Be that as it may, I read the edited volume by Gross and Kemmann as a naive reader would, undisturbed by and unaware of intra-ecclesial wrangling. As it happened, as I was reading this book, I had advanced knowledge of a stunning little book byValerie Allen and Ares Axiotis (2007), on Heidegger’s plea for exoneration in July 1945. It was a numinous conjunction.Recalling Arendt’s distinction, in politics of course, among aim, end, and meaning, it is clear that Heidegger and Rhetoric has all three—the gesture [End Page 305] is indeed political, at least within our scholarly community. This book has a meaning—its elucidation imposes on readers to move from chapter to chapter, seriatim. It has an aim, the reality of which only comes to the fore as we close the book. It has an end, which, somehow, allows us to pass judgment with regard to the superior life of the discipline, if there is any.Back to the commonplace, which grounds all three. The difficulty with titles like this is that, more often than not, they promise more than they deliver. One asks oneself: Why not Rhetoric and Heidegger? Which leads to: What “rhetoric”? Aristotle’s? Rhetoric as attributed, by a growing population of ignoramuses, to “rhetoriticians”?The function of a commonplace is to evoke common ground, and in this instance, the common ground has a deep fault line. Indeed, as we read Gross’s erudite introductory essay (chapter 1), it is unclear whether the volume is dedicated to Heidegger’s Summer Seminar of 1924 devoted to Aristotle’s Rhetoric or to rhetoric in/around/about Heidegger. To compound it, we learn, in footnote 1 (41) that in one particular but revealing occurrence, Heideggerian scholars differ about the transcription: although the seminar was on the Rhetoric, does Heidegger refer to Rhetorik or to Logik when he defines “concrete function,” a highly operative definition indeed? Much of the volume hinges on how Heidegger defines the political function of rhetoric. Notwithstanding this casualty of scholarship, and Gross’s thoughtful transcription and explanation of key passages from the seminar, readers will wonder: “Where is the Urtext?” Unless one reads German and has at hand both volume 18 of the Collected Works and the rival transcript (pending, of course, the discovery of yet another transcript), one is reduced to rely on the authors’ word and view (an English translation is in preparation at Indiana University Press). This is the surface of the fault line.Below the surface of the text runs a deeper rift. Nonspecialists are left with the impression that Heidegger’s Summer Seminar of 1924 is a text by Heidegger, when, in fact, if I am not mistaken, Heidegger destroyed his notes and what we are left with are students’ notes cobbled together; they probably turned Heidegger’s lectures into their own commonplaces, which is what students usually do, as we all know. (We may as well have one of the famous imitations of the master with which Heidegger’s brother entertained his drinking friends, perched on a beer barrel like a bibulous orator.)Incidentally, I wish specialists would stop using the acronym SS 1924 to refer to the text. It has a sinister... (shrink)

The Caliphate of the Islamic State developed a complex system of online argumentation that mediated and spanned the whole spectrum of jihadist literacy, from glossy magazines to short messages on social networks, from combattant letters to multimedia postings, and from chants to battle-field harangues and sermons. The overall effect was “terrifying” in the etymological sense of the word as arguments served to establish a unique intellectual “territory” that redoubled the physical one. It was molded by a sustained rhetoric that incorporated (...) traditional juristic or theological modes of reasoning, and verbal/visual artefacts. It created an argued literacy meant to endure after the loss of territory. This essay details the various argumentative components of this literacy while questioning the knowledge “we” have of it. (shrink)

We know of rhetorical questions. But what is a rhetorical response? In the philosophical tradition one example of response stands out: René Descartes's Responses to Objections leveled at his Metaphysical Meditations. In an open invitation he had requested objections, using a rhetorical formula that was central to the post-Humanist Republic of Letters: entering into a correspondence with peers, across borders, and above the narrow confines of academia stuck in the practice of disputation inherited from Medieval Scholasticism. As he put it (...) in a letter to Father Mersenne, he asked for objections "so that what readers may find difficult be elucidated by my responses" (Lettre à Mersenne of January 21, 1641, in Descartes... (shrink)

Recognition is used here in its military sense of “reconnaissance”: reconnaissance is about territory and how, survey done and maps out on the table, one will proceed methodically, strategically to seize and control. Counterterrorism and surveillance protocols have been feeding on this basic idea without giving it any more thought than the addition of technologies.1 A couple of provisos: I do not use the word “recognition” in its Aristotelian sense of “anagnôrisis”, a dramatic catastrophe, a turning on its head of (...) a plot, when a.. (shrink)

In Words Are Weapons, Philippe-Joseph Salazar has produced a work that's garnered international acclaim. Winning the Prix Bristol des Lumières in 2015 and earning rave reviews, the book is one of the first, perhaps only, robust treatments of ISIS's rhetoric with an eye toward its persuasive efforts. For these reasons, the book is vitally important as we approach turning the corner into a second decade of Western-led terror wars that created the conditions under which ISIS formed. Salazar (...) deserves serious credit for this contribution; it is undoubtedly a text that should appear in every library throughout the world.For these reasons, I struggle with this book. I find several areas in... (shrink)

In July 2015, shortly after the murder of an elderly priest in the city of Rouen, the leading French daily Le Monde announced it would no longer publish the names or images of individuals involved in acts of terrorism. The decision, wrote the editors, was intended to limit the "posthumous glorification" of terrorist acts. It was not the first time the notion of conscientious self-censorship in the fight against terrorism had bubbled to the fore. The strategy had been flowing through (...) media circles and policy centers for over a decade. By the time the Islamic State emerged in the summer of 2014, it had become nearly impossible for the average Western consumer to hear or see any actual trace of the... (shrink)

Ang sanaysay na ito ay isang pagsisiyasat sa rehiyunalistang batayan ng nasyonalistang historiograpiya ni Zeus Salazar. Isinagawa ito sa pamamagitan ng eksposisyon sa kanyang trikotomiya ng sarili, kapwa at iba. Ang mahabang panahon ng kolonyalismo ay nagdulot ng pagkakagapos ng kakanyahang Pilipino sa Kanluran. Nagkaroon ito ng samu’t saring implikasyon sa historiograpiyang Pilipino tulad ng pananaig ng tatluhang paghahati ng kasaysayan (prekolonyal-kolonyal-postkolonyal), labis-labis na pagtuon sa panahong kolonyal, at pagdakila sa mga banyagang impluwensya. Binaybay ang walong piling akda ni (...) Salazar upang ipakita kung paanong ang kanyang pagpopook ng kakanyahang Pilipino (sarili) sa mundong Pan-Malayo (malapit na kapwa) at Austronesyano (malayong kapwa) ay ang lunas sa mga suliraning ito, na dala ng pagkakagapos sa Kanluran (iba). Ang pagbabalik-loob na ito sa Pan-Malayo at Austronesyanong nakaraan ng Pilipinas ay isang instrumento para sa dekolonisasyon ng kamalayang pambansa, tungo sa pakikipag-ugnayan ng sarili bilang kapantay ng kapwa at iba. (shrink)

Paunang Salita Ang kasalukuyang aklat ay produkto ng masigasig na pagsusumikap ng mga mag-aaral ng BA Kasaysayan sa Politeknikong Unibersidad ng Pilipinas, Sta. Mesa sa ilalim ng klase na Historiograpiya ni Dr. Zeus A. Salazar. Tinatangka nitong maitala para sa salinlahi ang mga kaganapan sa kanilang suplemental na klase tuwing Martes sa Bahay Escaler, ang tahanan ng kanilang Guro. -/- Magkagayumpaman, hindi ito talaga maitatangi sa mahabang kasaysayan ng pagtuturo ni Salazar. Ang pagkakatitikan/pagpapakatitikan higit sa lahat ay isa (...) nang signature style sa pagtuturo ni Salazar mula pa noong dekada 1970. Mababanggit din ang kinagawian niyang pagdaragdag ng oras labas sa opisyal na oras ng klase upang magpalalim ng mga paksang inaral sa loob nito, kung hindi man sa mga kapihang matatagpuan sa kaligiran ng U.P. Campus kung saan siya nagturo nang may 40 taon, at sa Bahay Gomburza mismo, ang dating tahanan ni Salazar. (shrink)

Bilang “kathang-buhay” ni Zeus A. Salazar, ang tinaguriang Ama ng Pantayong Pananaw (PP) at ng Bagong Historiograpiyang Pilipino, hindi mauunawaan ang PP nang hiwalay sa kanyang akademikong talambuhay. Kaya naman mainam na baybayin angkasaysayan ng Pantayong Pananaw sa konteksto ng kapantasanni Salazar. Maaaring hatiin ang kasaysayan ng PP sa konteksto ng kapantasan ni Salazar sa limang yugto, gamit ang metapora ng paglago ng halaman: 1. Panahon ng Pagpupunla ng mga ideyang magiging batayang kaisipan ng PP sa hinaharap, (...) mula sapagpasok ni Salazar sa Unibersidad ng Pilipinas (PP) bilang magaaral ng kasaysayan (1951) hanggang sa pagkakalimbag ngkanyang Ang Pagtuturo ng Kasaysayan sa Pilipino (1970), maaari itong bansagan bilang “Yugtong Pre-Pantayo”; 2. Panahon ng Pag-uugat ng PP sa UP mula sa pagkakalimbag ng artikulo ukol sa wikang Filipino (1970) hanggang sa pagdaraos ng Unang Pambansang Kumperensya sa Historiograpiyang Pilipino, kaalinsabay ng paghirang sa kanya bilang dekano ng Dalubhasaan ng Agham Panlipunan at Pilosopiya at pagdaraos ng (1989), 3. Panahon ng Pagsibol ng PP sa UP na tumutukoy sa institusyunalisasyon nito sa UP Departamento ng Kasaysayanmula sa kumperensyang ito (1989) hanggang sa pagkakalimbag ng Pantayong Pananaw: Ugat at Kabuluhan (1997), 4. Panahon ng Pagyabong ng PP sa labas ng UP mula sa pagkakalimbag ng aklat (1997) hanggang sa paglulunsad ng Saliksik E-Journal (2012), at 5. Panahon ng Pamumunga mula sa paglulunsad ngSaliksik E-Journal (2012) hanggang sa pagtatapos ng pagtuturo ni Salazar sa Politeknikong Unibersidad ng Pilipinas (2019). (shrink)

One of the early propositions on the nature of Southeast Asia comes from George Coedes’ 1968 The Indianized states of Southeast Asia, which assumes that Southeast Asia and its identity construction resulted from the region’s passive acceptance of culture from India and China. Such is the case that that the cultural landscape of the region becomes a mere accumulation of external influences. Robert Redfield’s notion of “great and little traditions” that Southeast Asian historians used in examining and understanding Southeast Asian (...) identity and history influenced these ideas. Zeus Salazar’s 1988 The Malayan connection, challenges this framing of Southeast Asian history. -/- This study aims to evaluate Salazar’s historiographical contributions to Southeast Asian studies, especially in terms of his efforts to problematize and establish the pan-Malayan identity of insular Southeast Asia. This will be undertaken through a critical review of his works such as Kabihasnang Asyano: Isang pangkasaysayang introduksyon [Asian civilization: A historical introduction] (1990); The Malayan connection (1998); Ang Pilipinong banua/banwa sa mundong Melano-Polynesiano [The Philippines in the Melano-Polynesian world] (2006); and, Asya: Kasaysayan at kabihasnan [Asia: History and civilization] (2010), as well as the works of some scholars in Southeast Asian Studies who have been influenced by Salazar and his works. The research will also show that the nationalist historiography that Salazar advocates emphasizes and highlights the Southeast Asian region’s Austronesian roots as the basis of the region’s cultural identity. (shrink)

Bilang pagpapahalaga sa GOMBURZA, sa okasyon ng ika-150 anibersaryo ng kanilang kamatayan, ang pag-aaral na ito ay nagsagawa ng isang preliminaryong pagbaybay sa samu't saring pagpapakahulugan at pagbibigay-saysay na ikinakabit sa 1872 sa historiograpiyang Pilipino. Sa partikular, siniyasat ng sanaysay ang kapookan ng 1872 sa balangkas historiograpikal ng ilang prominenteng historyador tulad nina Teodoro Agoncillo, Zeus Salazar, Renato Constantino, Reynaldo Ileto, John Schumacher, Horacio de la Costa, at iba pa. Liban dito, tiningnan din ang pagpapakahulugan sa 1872 ng iba (...) pang teksbuk at akdang pangkasaysayan, bilang tagapagtawid ng mga diskurso ukol sa 1872 mula sa mga prominenteng historyador tungo sa mas malawak na bilang ng mga mambabasa. Sa huli, nahinuha mula sa mga talakayan na ang samu't saring pagpapakahulugan at pagbibigay-saysay sa 1872 bilang teksto ay nahuhulma ng mga balangkas at pananaw historiograpikal na kinapapalooban ng bawat historyador bilang mambabasa ng teksto. (shrink)

Pantayong Pananaw: Kakaliwa, Kakanan o Didiretso?

Resumos -/- The view of historical writing as a mere objective and dispassionate recording of the past is already passé. From the outset of postmodernity, historiography was already seen as a tool either for oppression or empowerment. Integral to the role of historiography in this oppression or empowerment tendency is the construction of identity. In earlier stages of Southeast Asian scholarship, the common pattern among the historiographical materials produced (often by the intelligentsia of the colonial establishment) is the depiction of (...) Southeast Asia as an artificial buffer region that serves as a watershed of "Sinicization" from the East and "Indianization" from the West, and even "Islamization" later on. Very illustrative in this regard is George Coedes seminal work, "The Indianized States of Southeast Asia" (1968). This will in turn act as an intellectual conditioning to prepare others to passively recognize the legitimacy of Westernization and Modernization as the rightful heirs of Sinicization and Indianization. The period of decolonization will change the landscape of historiography, specifically in insular Southeast Asia, or what Zeus Salazar would call "Dunia Melayu" (1998). Post-coloniality would give birth to the indigenization of historical discourse in the region and, as a corollary, to a reactive movement that would challenge colonial identity politics. The Austronesian complex would serve as a major hermeneutical tool in asserting the nationalist agenda towards the collective Malayan past of the Maphilindian countries. This paper would attempt to survey major historical works, from colonial historiography to national historiography, with an emphasis on their roles in the identity politics of the region. (shrink)

The human propensity for casting our social worlds as "us against them" is perhaps the primary impediment to deep and broadly inclusive understandings of the workings of rhetoric. Many decades ago, Kenneth Burke assailed that barrier with regard to Adolf Hitler. Surrounded by the satisfactions of vituperation against the leader of one of the world's most heinous social movements, Burke begged his readers to make space for understanding how Hitler's rhetoric brought about what it did. Philippe-Joseph Salazar's Words (...) Are Weapons makes a similar contribution for our era. He asks us to resist the gratifications generated by dismissing as "Islamaphobic" any critical analysis of what he calls "caliphal"... (shrink)

Rhetorica approaches armed, sword drawn, announcing the persuasive allure of violence. Whether with real or metaphorical weapons people can be "terrifying and eloquent," to borrow a phrase from Philippe-Joseph Salazar's Words Are Weapons: Inside ISIS's Rhetoric of Terror. The iconic image of Rhetorica's sword emerged from the early modern era of European rhetorical thinking, but the image is one with the violent symbolism that has been attached to rhetoric throughout its history and across cultures. The Greco-Roman rhetorical tradition (...) abounds with examples, deriving in part from the Aristotelian observation that fear can be manipulated for persuasive purposes... (shrink)

In this book, Joseph Millum explains how parental rights and responsibilities are acquired, what they consist in, and how parents should go about making decisions on behalf of their children. In doing so, he provides a set of frameworks to help solve pressing ethical dilemmas relating to parents and children.

Joseph Owens presents an introduction to metaphysics designed to develop in the reader a habitus of thinking. Using original Thomistic texts and Etienne Gilson's interpretation of St. Thomas Aquinas, Owens examines the application of metaphysical principles to the issues that arise in a specifically Christian environment. An Elementary Christian Metaphysics focuses on questions of existence and the nature of revealed truths. Following his historical introduction to metaphysics, Owens provides a general investigation of the first principles and causes of being (...) and also a study of knowledge and of the divine nature and attributes in light of natural reason. "Irrespective of one's intellectual genotype, an exposure to the sustained, developmental elucidation of Aquinas' insights executed by an author such as Owens can only enhance any metaphysical approach to reality." --The New Scholastic "An Elementary Christian Metaphysics is intended primarily for undergraduate students as an introduction to metaphysics. . . . The scope of the metaphysical study pursued by Owens includes not only a general investigation of beings but also an analysis of knowledge (epistemology) and of the divine nature, all in light of natural reason." --Studies in Religion Joseph Owens (1908-2005) taught philosophy at the Pontifical Institute of Mediaeval Studies and the University of Toronto for forty years. He is the author of a number of books, including An Interpretation of Existence, also published by the University of Notre Dame Press. (shrink)

JOSEPH AGASSI 1. Sir Karl Popper has offered two different theories of scientific progress, his theory of conjectures and refutations and corroboration, as well as his theory of verisimilitude increase. The former was attacked by some old-fashioned inductivists, yet is triumphant; the latter has been refuted by Tichy and by Miller to Popper’s own satisfaction. Oddly, however, the theory of verisimilitude was developed because of some deficiency in the theory of corroboration, and though in its present precise formulation it (...) was refuted, Popper still holds it in general terms, and I think he still hopes to find a better precise formulation of it. My aims in the present note are to pin-point the deficiency of Popper’s theory of corroboration and to use this for a precise formulation of verisimilitude increase acceptable to him. For my part, however, I see the situation in a different way, as will be indicated at the end of this note. (shrink)

Technological advancements, especially with regard to enhancements of human capacities and powers, have instigated a collision between opposing views of the human person. I begin with the premise that the predominant classical view of the human person attained its clearest and most cogent expression in the philosophy of Thomas Aquinas and can be termed the theory of the homo integralis. The human person is, for Thomas, the integrated being par excellence: he is a union of the material (body) and the (...) immaterial (soul); his freedom is guided by a normative nature; he is himself a product of and participant in nature; he is a member of a common species from which he draws his identity; and he balances the needs of his embodied state with a recognition that his existence is not limited to it. Due to the philosophical and technological revolutions of the modern period, themselves an outgrowth perhaps of earlier attitudes, a contrasting view of the human person emerged: the homo technologicus. Technological man, unlike his classical predecessor, is marked by fundamental disintegration: he is divided in himself, between mind and body; he is dissociated from a normative human nature; he is divided from nature itself as he sets himself against it through technological means; he is divided from the human community in radical, self-determining autonomy; and he is severed from any sense of transcendent purpose or value aside from that which can be attained through his own powers, technological or otherwise. By recovering a sense of the homo integralis as articulated by Thomas Aquinas, a fresh appraisal of contemporary issues regarding the human relationship to technology, human capacities and powers as evaluated by movements like transhumanism, and ultimately, human meaning and value, is made possible and is shown to provide a consistent and appealing rejoinder to the disintegrated vision of man that emerges in a technologized world. (shrink)

Au Centre Pompidou-Metz, faisant écho à l'exposition inaugurale, un colloque international a étudié de manière pluridisciplinaire et transversale la question du chef-d'œuvre. Loin de se focaliser sur le débat esthétique, les diverses approches ont assigné le droit, l'histoire, la sociologie, l'économie et les sciences exactes, pour mieux soumettre cet "objet" à un véritable examen clinique. Cette question ne serait-elle plus d'actualité? Loin s'en faut! Entre cœur et raison, la sacralisation des œuvres d'art produit toujours autant de savoirs, de savoir-faire et (...) de savoirs sur le faire. Mettant en avant le patrimoine, restaurant les objets de l'art, les reconstituant, favorisant le tourisme culturel, exhumant le vrai, condamnant le faux : à sa mesure, le "chef-œuvre" dynamise encore et toujours les divers moments de l'art. (shrink)

Rats and mice are very much more likely to be experimented on today in biomedical research than dogs, cats, or primates. Rats and mice, however, are explicitly excluded from the federal Animal Welfare Act's protections against animal pain and suffering in a research setting. This paper is a response to an invitation to reflect on how medical and scientific researchers should think about the rats and mice they use, in light of ongoing legal developments in the human-animal relationship. The invitation (...) was extended by the Michigan Society for Biomedical Research, an organization for the promotion of biomedical research and defense of the use of animals in research. It was extended to a teacher of Animal Law at the University of Michigan Law School who was serving as the non-scientist member from the University on the University's Institutional Animal Care and Use Committee. Considerations to which attention is directed include developments in experimentation on humans paralleling and connected with developments in experimentation on animals, developments in the science of animals beyond the biomedical field, general movements in the legal treatment of animals that are not the outcome of conflicts between animal activists and research institutions, and the importance of attitude as a focus in any regulation of experimentation, animal or human. (shrink)