In lieu of an abstract, here is a brief excerpt of the content:Books ReceivedAt the Eleventh Hour: The Biography of Swami Rama. By Pandit Rajmani Tigunait, Ph.D. Honesdale, Pennsylvania: Himalayan Institute Press, 2002. Pp. 427. Hardcover $18.95.Awakening and Insight: Zen Buddhism and Psychotherapy. Edited by Polly Young Eisendrath and Shoji Muramoto. Hove, England: Brunner-Routledge, 2002. Pp. xii + 275. Paper $24.95.Beyond Metaphysics Revisited: Krishnamurti and Western Philosophy. By J. Richard Wingerter. Lanham, Maryland: University Press of America, 2002. Pp. vii + (...) 391. Hardcover $71.00.Bhāmatī and Vivaraṇa Schools of Advaita Vedānta: A Critical Approach. By Pulasth Soobah Roodurmun, foreword by V. N. Jha, and edited by Kanshi Ram. New Delhi: Motilal Banarsidass Publishers, 2002. Pp. xv + 297. Price not given.A Bibliography of Ananda Kentish Coomaraswamy. By James S. Crouch. New Delhi: Indira Gandhi National Centre for the Arts and Manohar Publishers and Distributors, 2002. Pp. 430. Price not given.Crisis Theory and World Order: Heideggerian Reflections. By Norman K. Swazo. Albany: State University of New York Press, 2002. Pp. x + 289. Hardcover $78.50. Paper $26.95.Devotional Literature in South Asia: Current Research 1997-2000: Proceedings of the Eighth International Conference on Early Literature in New Indo-Aryan Languages, Leuven, 23-26 August 2000. Edited by Winand M. Callewaert and Dieter Taillieu. New Delhi: Manohar Publishers and Distributors, 2002. Pp. xxii + 324. Price not given.Dharma Bell and Dhāraṇī Pillar: Li Po's Buddhist Inscriptions. By Paul W. Kroll. Kyoto: Italian School of East Asian Studies, 2001. Pp. viii + 95. Price not given.Essays on the Moral Philosophy of Mengzi. Edited, with introduction, by Xiusheng Liu and Philip J. Ivanhoe. Indianapolis and Cambridge: Hackett Publishing Company, 2002. Pp. xiv + 249. Hardcover $39.95. Paper $16.95. Professional price $12.95.Ethical Questions: East and West. Edited by Bina Gupta. Lanham, Maryland: Rowman and Littlefield Publishers, 2002. Pp. vi + 279. Hardcover $70.00. Paper $26.95.Ethical Relativism and Universalism. By Saral Jhingran. New Delhi: Motilal Banarsidass Publishers, 2001. Pp. xiv + 385. Price not given.Genius-In Their Own Words: The Intellectual Journeys of Seven Great 20th Century [End Page 431] Thinkers. Edited and with introduction by David Ramsay Steele, foreword by Arthur C. Danto. Chicago and La Salle: Open Court, 2002. Pp. xxii + 366. Paper $24.95.The Hatha Yoga Pradipika. The original Sanskrit by Svatmarama, an English translation by Brian Dana Akers. Woodstock, New York: YogaVidya.com, 2002. Pp. xii + 115. Hardcover $19.95. Paper $11.95.Human Rights and Chinese Thought: A Cross-Cultural Inquiry. By Stephen C. Angle. New York: Cambridge University Press, 2002. Pp. xviii + 285. Hardcover $65.00. Paper $23.00.Indestructible Truth: The Living Spirituality of Tibetan Buddhism. By Reginald A. Ray. Boston and London: Shambhala Publications, 2002. Pp. x + 495. Paper $17.95.Introduction to Eastern Thought. By Marietta Stepaniants. Edited by James Behuniak and translated by Rommela Kohanovskaya. Lanham, Maryland: AltaMira Press, a division of Rowman and Littlefield Publishers, 2002. Pp. xiv + 293. Hardcover $69.00. Paper $24.95.Jainism and Ecology: Nonviolence in the Web of Life. Edited by Christopher Key Chapple. Cambridge: Harvard University Press for the Center for the Study of World Religions, 2002. Pp. xliv + 252. Hardcover $32.95. Paper $22.95.Mediating the Power of Buddhas: Ritual in the Mañjuśrīmūlakalpa. By Glenn Wallis. Albany: State University of New York Press, 2002. Pp. xiii + 263. Hardcover $86.50. Paper $29.95.Methodology in Religious Studies: The Interface with Women's Studies. Edited by Arvind Sharma. Albany: State University of New York Press, 2002. Pp. xi + 253. Hardcover $78.50. Paper $26.95.Persons and Valuable Worlds: A Global Philosophy. By Eliot Deutsch. Lanham, Maryland: Rowman and Littlefield Publishers, 2002. Pp. x + 309. Hardcover $80.00. Paper $34.95.Philosophy and Art in Gurdjieff's Beelzebub: A Modern Sufi Odyssey. By Anna T. Challenger. Amsterdam and New York: Editions Rodopi B.V., 2002. Pp. xi + 145. Paper EUR 27,00, U.S. $25.00.The Pratyabhijñā Philosophy. By G. V. Tagare. New Delhi: Motilal Banarsidass Publishers, 2002. Pp. xii + 165. Price not given.Reflections on Reality: The Three Natures and Non-Natures in the Mind-Only School: Dynamic Responses to ong-ka-a's The... (shrink)

This entirely new translation of Critique of Pure Reason is the most accurate and informative English translation ever produced of this epochal philosophical text. Though its simple and direct style will make it suitable for all new readers of Kant, the translation displays an unprecedented philosophical and textual sophistication that will enlighten Kant scholars as well. This translation recreates as far as possible a text with the same interpretative nuances and richness as the original. The extensive editorial apparatus includes (...) informative annotation, detailed glossaries, an index, and a large-scale general introduction in which two of the world's preeminent Kant scholars provide both a succinct summary of the structure and argument of the Critique and a detailed account of its long and complex genesis. (shrink)

Sir Herbert Butterfield was one of the leading British historians of the twentieth century. A diplomatic historian by training, he branched out into a variety of fields including historiography, the history of science and international theory. The International Thought of Sir Herbert Butterfield brings together material from Butterfield's previously unpublished papers and a critical commentary from two leading Butterfield scholars: Sharp and Schweizer. They recover Butterfield's contribution to international thought, particularly his role as a founding member of the British Committee (...) on the theory of international politics (also known as the English School). (shrink)

This article introduces some of the key philosophical contributions of W. E. B. Du Bois. Du Bois studied with Santayana and William James (among others), but chose social science, social theory, journalism, and activism over academic philosophy. Despite this detour, the philosophic depth of his work has won the attention of scholars in fields such as history, English, post‐colonial theory, African‐American Studies, American philosophy, and Africana philosophy, and it has belatedly begun to attract the interest of philosophers more generally. (...) This brief overview will explore the philosophical dimensions of some of Du Bois’s best‐known positions – his claims about the ‘color line’ and the Talented Tenth, his argument with Booker T. Washington, and his account of double‐consciousness. These positions open onto a rich constellation of views in social ontology, epistemology, political theory, existential phenomenology, and more besides. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:156 BOOK REVIEWS human being with happiness" (p. 34). I would only add that happiness is the reward of any reader who gives this book the attention that it deserves. Center for Thomistic Studies Houston, Texas JOHN F. x. KNASAS Henry VIII and the Conforming Catholics. By PAUL O'GRADY. Collegeville, Minnesota: The Liturgical Press, 1990. Pp. 186. $11.95 (paper). The careers and writings of what this author has (...) called " Conforming Catholics " have been generally neglected by historians of the English Reformation, at least until recently. That is why it is even more remarkable that not only one, but two books should be published in 1990 on this subject. Glyn Redworth's life of Stephen Gardiner, bishop of Winchester (Jn Defense of the Church Catholic, London: Basil Blackwell) is primarily a historical and biographical account of this pivotal anti-papal Catholic, with particular emphasis on the period from 1540-1547. This book, while complete and well written, concentrated on the life of Bishop Gardiner almost to the exclusion of his writings, though some of these were mentioned in passing. Paul O'Grady's book suffers from almost the reverse of that problem. In his Introduction, he contends that " intellectual systems, once generated, have a logic of their own." His concentration on the " intellectual system " of anti-papal Catholicism at times overwhelms the historical considerations of the period, and he falls into at least the neglect of what Professor Geoffrey Elton calls " uncertainty as to what actually happened." Dates are plentiful in this consideration, to be sure, but the events selected are limited, and one gets the impression that there is quite a bit more to the story than the author is letting on. Quite a bit of familiarity with the period is assumed by the author on the part of the reader, and much that is quite germane to the topic and useful to following the text is relegated to footnotes. The great contribution of this study is that it raises a number of names to a higher profile, and highlights their writings. Gardiner, though relatively neglected (at least until recently), is one of the few names that surface about which a biography has been written. There has been a significant amount of groundwork done for this book, and merely the listing of titles by these authors is a valuable contribution. But there are problems, some of which are hardly the fault of the author. O'Grady uses the term "Henrician Catholic" in a number of BOOK REVIEWS 157 places, which causes one to wonder, what was the Catholicism of Henry VIII himself? J. J. Scarisbrick, in his magisterial biography of the king, certainly goes over the evidence, and O'Grady adds nothing new. The sources are scanty, and one is forced at times to make a series of assumptions (based on Henry's choice of bishops and councilors, for example) about what Henry actually believed that eventually become a series of assumptions piled on top of other assumptions. Noticeably and significantly absent from the consideration of Henry's management of his ecclesiastics is any attention to Henry's plan for the formation of a strong Tudor monarchy within England, the long standing work of Professor Elton. Foreign policy, another issue in the religious settlement of the period, is mentioned occasionally and briefly (here Professor Redworth's book more than makes up the difference). One cannot attempt to determine the king's theological positions in a vacuum, and although Henry VIII did (and still does) have some reputation as an " amateur theologian " in the period in question, there are few purely theological statements by that monarch. Theology, to all appearances, was just one lever used by Henry in erecting a strong modern state: the imposition of theological and liturgical uniformity was almost always a means to political uniformity, as the Prayer Book Revolts in Cornwall and the West showed in Edward's reign. Another problem arises in determining who, exactly, is an Henrician Catholic? It is fairly simple to differentiate this group from the Reformers -the controversies over the Sacrament and justification by faith do this clearly. But how can they he separated from the Roman Catholics? O'Grady... (shrink)

Quine's Immanuel Kant lectures were delivered in English at Stanford University in 1980 under the title Science and Sensibilia. The English version of the text has never been published. An Italian translation by Michele Leonelli, La Scienza e I Dati di Senso appeared in 1987. These translations fill an important gap. Wissenschaft und Empfindung strikes me as the best presentation of Quine's physicalistic program.

In lieu of an abstract, here is a brief excerpt of the content:Some Suggestions about the Moral Philosophy of George Berkeley* PAUL J. OLSCAMP WHILE TRAVELLINGIN ITALYin 1716, Berkeley lost the second part of his Principles of Human Knowledge. Much later he wrote to Dr. Johnson in America, saying that he did not have the energy to do something so disagreeable as writing the same thing twice? This manuscript contained Berkeley's ethics and metaphysics, but in spite of its loss, (...) there is much to be learned about Berkeley's moral philosophy from his extant writings. Surprisingly, very little has been written about Berkeley's ethics, and what has been written usually concentrates on Passive Obedience and virtually ignores the rest of his worksY Most of the terminology now used to classify and criticize ethical theories was, of course, unknown to Berkeley. In spite of this, much of what he says may be fruitfully compared with some of the claims of modern ethicists. I shall try to show that many of his claims might have been strikingly modern, a In this paper however, I can only deal with what would now be called the normative part of Berkeley's theory, so, perhaps, it would be of some use to give a general *All references to Berkeley's writings are to the Jessop and Luee edition, The Works o] George Berkeley, Bishop o] Cloyne (9 vols.; London: Nelson and Sons Ltd., 1948). I shall abbreviate the titles of the works in this collection as follows: A/c. for A/~phron, or the Minute Ptdlosopher; DraJt for The First Dra]~ o] the Introduction to the Priuciple8 o] Human Knowledge; Principles for The Principles o] Human Knowledge; P.O. for Passive Obedience; Disc. for A Discourse to the Macistrates; T.V. for An Essay Towards a New Theory o] Vision; T.V~E. for The Theory o] Vision Vindicated and Explained; P.C. for philosophical Commentaries; Corr ]or Philosophical Correspondence; DHP for Three Dialooucs Between Hylas and Philonous. I am deeply indebted to Professor Richard T. Garner for his help in the preparation of thispaper. 1Corr., II, 282. 'The other references are: C. D. Broad, "Berkeley's Theory of Morals," Revue Internationale de Philosophie (1953); Graham P. Conroy, "Berkeley on Moral Demonstration, Journal o] the HisLory o] Ideas, XXII (1961), and Conroy's doctoral dissertation, Language and Morals in Berkeley's Philosophy (Berkeley, 1957); H. D. Aiken, "The Fate of Philosophy in the Twentieth Century," The Kenyon Review (Spring, 1962); kvrum Stroll, The Emotive Theory o] Ethics (Berkeley and Los Angeles: University of California Press, 1954); Ernest Albee, A History o] English Utilitarianism (London: Alien & Unwin, 1901), chap. xv; I. A. Richards and C. K. Ogden, The Meaning o] Meaning (New York: Harcourt Brace and Co., 1923), p. 42; P. J. Olscamp, A Berlceleyan Analysis o] the Uses o] Language in Ethics, (doctoral dissertation, University of Rochester, 1962); W. V. Denard, "Berkeley's Theological Utilitarianism," Acres de XI" eongr~s internationale de philosophic, XIII (1953), 87-93; G. A. Johnston, "The Development of Berkeley's Ethical Theory," Philosophical Review, XXIV, 419-430; H. W. Orange, "Berkeley as a Moral Philosopher," Mind, XV (old series), 514-523. =The definitions of any technical terms I may use will be found in William K. Frankena, Ethies, (Englewood Cliffs, New Jersey: Prentice-Hall Foundations of Philosophy Series, 1963). [147] 148 HISTORY OF PHILOSOPHY outline of the main features of what I think his entire system would have been, before examining part of it in more detail. Berkeley was first and last a Christian clergyman, and he therefore believed in the existence of a personal, wise, and benevolent God whose being was relevant to our daily lives. He was convinced that the natural world provides evidence for this belief, evidence as sound as that which we have for the existence of other minds. Given that the esse of objects consists in their being perceived, that only minds are active, and that no human perceiver perceives all things at all times, it follows that a cosmic mind maintains the universe it created. Moreover, the system of nature is not random, but regular; it is, in fact, a divine language in which God makes his intentions known to us, and demonstrates his wisdom... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Séduire, C'est ToutFrancis Bacon, Lucian Freud, and the Struggle of InfluencePaul Sharma (bio)One of the painter Francis Bacon's favorite bon mots was "séduire, c'est tout."1 With such a worldview, it is unsurprising that Bacon's work and life can be understood using René Girard's insights regarding the desire to influence or be influenced by the envied model, be it a person, a crowd, or even a country, resulting in mimetic (...) forces that unleash violence.This piece looks at Bacon's life and how the mimetic forces he experienced and intuitively understood are displayed in his painting. It examines the social and personal forces at play in four key works: Three Studies for Figures at the Base of a Crucifixion (1944), Head VI (1949), Two Figures (1953), and Three Studies of Lucian Freud (1969), beginning with the work that put Bacon on the artistic map at the end of World War II, to the triptych that foretold the breakup of the long friendship between Bacon and Lucian Freud. [End Page 205]1943: THE BLITZ ENDSBy the summer of 1943, the dust caused by the Luftwaffe bombing raid was mostly gone from the air in London, allowing the asthmatic Francis Bacon to return to South Kensington. The same summer, Ralph Vaughan Williams's Fifth Symphony, one of the last great pieces of English neo-romanticism and arguably his greatest work, premiered at the nearby Royal Albert Hall.It is strange to think that at the same time Vaughan Williams's Fifth was being played, down the road in Cromwell Place, the preparatory ground was being laid by Francis Bacon for Three Studies for Figures at the Base of a Crucifixion, a work that went well beyond any idea of English nostalgia and of which John Russell wrote, "There was English art before the Three Studies and there was English art after."2Before looking at the work in more detail, it is worth examining its inception, as it follows a pattern outlined by René Girard, that of a conversion in which there is a profound change in beliefs and values. In the same way that diamonds are formed out of coal if there is high enough pressure, Girard notes that "an experience of demystification, if radical enough, is very close to an experience of conversion."3Bacon's conversion occurred at the latter end of 1940 to 1942, a period he never discussed. He retreated to the country sixty miles outside London, to recover from his asthma and very likely from some form of breakdown, following a period as an air raid warden in London.The formula for each conversion is unique, and for Bacon, the catalyst bringing his experiences of art, the Blitz, his view of society, and his personal history together into a single style was the recently issued W. B. Stanford's Aeschylus in His Style: A Study in Language and Personality. A clue to Stanford's importance is Bacon later recalling that "some of the images are so startlingly beautiful in there and so exciting I go on reading it over and over again."4Stanford's insight into the use of a combination of a highly expressive and at the same time formal style in Aeschylus enabled Bacon to gather his influences and preoccupations of the previous decade to create his vision and, arguably, his first fully impactful works. (It could be said that the first work of real originality was the 1933 painting Crucifixion (Figure 1), a protype of the 1944 triptych, being of sufficient force to be included in Herbert Read's Art Now review of the same year).Stanford argued that the Greek playwright's "style was not of the unobtrusive, subtly modulated kind that escapes criticism," adding, "One is reminded of the strained, almost grotesque figures of a painting by El Greco … and the [End Page 206] Click for larger view View full resolutionFigure 1.Francis Bacon, Crucifixion, 1933. © The Estate of Francis Bacon. All rights reserved, DACS/Artimage 2023. Photo: Prudence Cuming Associates Ltd.reason for both of these Greeks' extraordinary style is similar—the tension between an original and... (shrink)

continent. 1.2 (2011): 129-135. Introduction Vincent W.J. van Gerven Oei Successions of words are so agreeable. It is about this. —Gertrude Stein Nachoem Wijnberg (1961) is a Dutch poet and novelist. He also a professor of cultural entrepreneurship and management at the Business School of the University of Amsterdam. Since 1989, he has published thirteen volumes of poetry and four novels, which, in my opinion mark a high point in Dutch contemporary literature. His novels even more than his poetry are (...) criticized for being inaccessible, which I generally take to be a compliment. It would be like saying that Fernando Pessoa is inaccessible, which he is not. Neither is Wijnberg. When we think of the combination economist-poet we are immediately reminded of the American poet Wallace Stevens, who, as the story goes, had two stacks of paper on his desk, one for contracts, one for poems. We also know that Stevens wrote on the economy and that questions of economy and insurance surface at multiple points in his poems. The following text is a very preliminary attempt to point at the intersections between poems, novels, business, and poetry in Wijnberg’s work. On the back cover of his novel De opvolging ( The Succession , 2005), Wijnberg states the following: “[This is] a novel for whomever is interested in the workings of a company as much as in the workings of a poem.” Wijnberg thus claims that the way in which a company “works” may be similar to the way in which a poem “works.” The question is the obvious one, what does this similarity consist in? De opvolging tells the story of company in which bosses and company doctors, secretaries, children, clowns, and beggars have tons of meetings, recite poems, perform plays, tell jokes, and succeed each other, climbing up and down in the company’s hierarchy. De opvolging is a novel in which the career of people follows the career of words. It resonates with Gertrude Stein's sentences, "Grammar. What is it. Who was it" (1975, 50). The words in Wijnberg's poems are like he characters in his novel. And if we keep in mind this allegorical reading of De opvolging , which is obviously only one of the possible readings, we may be able to understand some aspects of Wijnberg’s poetry. A repetition is already a pun. Look, that word is trying it again, as if it is afraid that by not doing it it would give up the hope that it will ever be able to do something. A pun is the opposite of the first word coming to the mind of someone who shouts it when he suddenly discovers something. (104) The repetition, the succession of the same word, is already a pun, a joke. The succession of the father by the son after the revolution is a joke. "Look he's trying it again!" The essence of a joke is a repetition. Archimedes’ “Eureka!” is its opposite. Poems can easily become jokes, depending on the way the words follow and repeat each other. In De opvolging , the careers of the bosses, good and bad secretaries, and company doctors easily become jokes, as they are “afraid that by not doing it [they] would give up the hope that [they] will ever be able to do something.” Not only the repetition, but also the distance and difference between the words in a poem, their cause and effect relations can be read as company relations. This becomes clear when we, for example, read the first lines of the poem “Cause, sign” from Het leven van ( The Life Of , 2009). A sign lets know what is going to happen, a cause lets it happen. If the sign also lets happen there is no reason to isolate it, because then I would isolate some- thing only because it’s different for me. If I didn’t have to write this myself, but would have secretaries to whom I could dictate it, I would be able to say more about it. (49) Upon reading the first two lines we can already conclude that any word may be cause or sign or both. If a sign is also a cause there is no reason to discriminate it, yet to the poet they are still different. This difference only becomes expressible the moment he would have a secretary. Just like in De opvolging , the secretary introduces a distance; not in a company but in a poem. Hence the difference between “good” and “bad” secretaries in a company, where the good secretary of one boss may be the bad secretary of another one. The more we can say about the bosses of the company, or signifiers of the poem, the greater the distance we introduce between them and us. We should take serious the relation between Wijnberg’s novels and poems. Although they operate on different scales, they explain and converse with each other. Another example may be the novel Politiek en liefde ( Politics and Love , 2002), which deals with the relation, precisely, between politics and love. In the novel, Nicolai, a lieutenant in the Dutch army, is sent to Africa on a military mission. Upon leaving a receives a letter from his father. Dear son, Don’t do anything stupid before your father has advised you to do so. Your mother asked me to write a wise letter. I have been looking for wisdom for half a day and haven’t found much. If you borrow a small amount from a bank you become the bank’s slave, but if you borrow a couple of millions and spend them as quickly as possible the bank becomes your slave. What I want to say is that you have to return from Africa in good health, and before you know it the world will be your slave [....] Signed with a kiss from your father. (88) The line, “If you borrow a small amount from a bank you become the bank’s slave, but if you borrow a couple of millions and spend them as quickly as possible the bank becomes your slave,” returns as the title of poem in Het leven van: “If I borrow enough money the bank becomes my slave” (12-3), which elaborates this theme. So both in the way that these poems are structured and in their subject matter, they refer to the structures of our economy, to the ever-continuing line of CEOs succeeding each other like words, to the distance between them introduced by bureaucracy, and giving and receiving as economical and poetical acts. Poem and economy map onto each other, as in another episode from De opvolging : Edward reads two of the beggar’s poems about presents. Of a holiday nothing remains, except for memories, and if some of them are bad I’d rather forget them all; if I get a present I’d rather get something that’s useful to me for a long time. If I may choose, I choose what I can use longest, long enough to partially forget that this was the present, because it feels bad when nothing is left of it. […] Giving away becomes destruction in the stock destruction economy [ voorraadvernie -tigings-economie ], that is a gift economy [ geschenkeneconomie ], encountering for the first time an economy in which there’s selling and buying on markets. Instead of destroying supplies someone can also quickly say that they aren’t worth anything anymore; if someone wants to take them I’d gladly give him something extra. In a stock destruction economy he is someone who each day wants to work more hours than his colleagues. If around a company there is a gift economy in which someone’s rank is determined and made visible by the gifts someone can give someone else, a company will be more often character- ized by an invisible or unclear system of ranks. (152) Two poems about gifts present two different economical models, described by Wijnberg with the terms “stock destruction economy” and “gift economy.” Here we immediately recall the opposition introduced by George Bataille’s work on the concept of expenditure in The Accursed Share , where a “general economy” would surpass the stock destruction economy based on scarcity (capitalism) and become a gift economy (potlatch) and an egalitarian (communist) society. These claims are made both on the level of the poems and in their discursive explanation. They follow each other and on each other. I would like to finish this introduction to Wijnberg’s writing with a translation from his novel De joden ( The Jews , 1999), which develops the story of Hitler abdicating as chancellor of the Third Reich, appointing philosopher Martin Heidegger as his successor. In a conversation with two Russian actor-spies, sent by Stalin to figure out the situation, philosopher Walter Benjamin describes the abdication scene. Maimon: You were there when Hitler resigned? Benjamin: In the room we’re right now. The desk and the chairs are new. After his resignation Hitler would like to take his furniture to his new house. Martin naturally agrees. It is a sunny day. Martin is very nervous and complains about the heat. Martin is wearing his best dark blue suit, not his professor’s robe. Hitler is wearing his uniform. We enter the room and Hitler gets up and embraces Martin. Martin is not very good at embracing. Hitler shakes his hand. Hitler’s cap is on the desk. The cap has a metal lining. Hitler has strong neck muscles. Hitler says: A man is unclean. He takes a bath. Does he make the bath water unclean? I say: a man is unclean. He steps into a river. A little further a man steps into the river; does he become unclean? Hitler nods. I say: a man is standing in music. Another man hears the music but also sees the first man moving on the beat of the music in a way that he is certain that the music would excite different feelings in him if he wouldn’t to see the first man. Hitler says: a man is clean, listens to music, is suddenly touched and he doesn’t know by what. The conversation ends in the way you know it ends. Hitler picks up his cap from the desk and puts it on Martin’s head. (73-4) Aware of the never ending debate on the question of Heidegger’s involvement in the Nazi regime, Wijnberg has the audacity to present the arguments of complicity in the religious terminology of cleanliness and uncleanliness, while at the same time recalling overtones of Hitler’s supposed love for Wagner, suggesting a relation between Benjamin and Hitler, and so on. The space of this introduction is to small to treat a novel like De joden , a reading of which together with passages from Philippe Lacoue-Labarthe's Heidegger, Art, and Politics: The Fiction of the Political , Jacques Derrida's Of Spirit , Christopher Fynsk's Heidegger: Thought and Historicity , and Avital Ronell's The Telephone Book would be extremely elucidating and potentially open new avenues in thinking Heidegger's emphasis on poetry after the fall of the Nazi empire. But at this point we will have to curb our curiosity and follow the poet himself. The themes of the relation between business and poetry, but also Chinese landscape painting, love, Indian and Japanese poetry, and Western philosophy are analyzed and assimilated in Wijnberg’s work without ever losing the clarity of expression. It may be that, according to Alain Badiou, the “Age of the Poets” is over, but its end (Paul Celan) has exactly brought a new balance between philosophy and poetry, and it is this playful, but nonetheless serious balance that makes one hope that one day Wijnberg’s complete oeuvre might become available to readers across the planet. Tiranë, Albania February 15, 2011 English translations (all of them translated by David Colmer, who is preparing an English collection of Wijnberg’s poems entitled Advanced Payment ): Poetry International Words Without Borders Green Integer Review from Het leven van ( The Life of ) THE LIFE OF KANT, OF HEGEL As if every day he takes a decision that is as good as when he’d been able to think about it all his life. The life of Kant, of Hegel, the days of the life of, select three or four of them. Tell what he has discovered during those days as if he were the last one who knew so little. Give me something that I can cancel against then I can prepare myself for it. The reward is that I may continue with what I’m doing, it doesn’t matter how long it takes. This has nothing to do with everything remaining the same if I say that I no longer want anything else. I wouldn’t be able to say in which one and the other occur in a way that I if I knew something to cancel that one against it wouldn’t be possible now. The stars above my head and being able to say what belongs to what if I’ve let them in. FOLLOWING MY HEART WITHOUT BREAKING THE RULES Observing the rules without observing the rules by going where the rules no longer apply. I could also observe the rules there by applying them to what at great distance may resemble what the rules are about. But why would I do that, not to confuse someone who is seeing me from a great distance? Behind this morning the morning prepares itself when the rules are everything I have. IF I BORROW ENOUGH MONEY THE BANK BECOMES MY SLAVE A bank lends me money, if I don’t pay it back they tell my boss that he has to pay them my salary. But they have to leave me enough to eat and sleep and an umbrella when it’s raining. They can also empty my house, the furniture isn’t worth a lot, but every little helps. Each morning I leave for work, if I don’t start early they’ll soon get someone else, no bank will lend me money when the sun is shining. My boss has given me a cat to raise as a dog. Of course I know that it won’t work out, but I’ve asked for a week—maybe the cat gets lucky, maybe I get lucky. My hands around a cup of coffee, before I leave for work, warm-empty, cold-empty, as if hidden in the mist over a lawn. What I make when there’s no work left for me, I’m ashamed to say how little it is. Once I’m outside I check it, if they watch out of the window they can see me doing it. Suppose it is so much that I’d stay counting for hours, it’s getting dark and I’m still there. They stay watching for a while once they’ve finished their work, but have to go home, I get that, sure, I could also go home and continue counting there. If it’s too little running back immediately won’t help, because nobody’s there anymore, and if I come back tomorrow I may have spent what’s missing tonight. Going somewhere where it’s warm enough to walk around without clothes during daytime, it helps me to know that something’s more there than here. For someone like me there’s work anywhere, it shouldn’t take a week to find work for me there. Three times work and a home close to work, I may choose one and try for a week whether I want to stay there. If at the end of the week I don’t want to stay I’m back on the next day, then it was a week’s holiday. RULES If that’s against a rule, it’s yet another one that I cannot observe, or only so briefly that I cannot re- member it later. Anyways the rules are only there to help me remember what I need in order to do better what I do. In that respect there’s no difference between the rules that I find in a book and the rules that I think of early in the morning. I know that because I’ve made a rule just now nothing has yet to observe it. CAUSE, SIGN A sign lets know what is going to happen, a cause lets it happen. If the sign also lets happen there is no reason to isolate it, because then I would isolate something only because it’s different for me. If I didn’t have to write this down myself, but would have secretaries to whom I could dictate it, I could to say more about it. If something is taken away from me I consider how it would be if the opposite had been taken from me. That is what causes or signifies what is farthest away from what is caused or signified by what has been taken away from me. note: For the translations of “The life of Kant, of Hegel” and “If I borrow enough money the bank becomes my slave” I was able to consult David Colmer’s wonderful translations. (shrink)

Explores the biographical, historical and philosophical connections between Jacques Derrida and Michel FoucaultBetween Foucault and Derrida explores the notorious Cogito debate and includes: the central articles, an important piece by Jean-Marie Beyssade, along with a letter Foucault wrote to Beyssade in response both these pieces available for the first time in English translation. In the second part of the book, 10 essays written by some of the most well-known scholars working in contemporary continental philosophy address the various philosophical intersections (...) and divergences of these two profoundly important thinkers.Key FeaturesThe first collection of the central essays involved in the Cogito debate between Foucault and DerridaIncludes the first English translations of Jean-Marie Beyssades important 1973 article on the debate and Foucault's letter in responseSome of the best-known scholars working in continental philosophy today examine where Foucault and Derrida converge and diverge, and how they ultimately shaped each others projectsContributorsAmy Allen, Penn State University, Pennsylvania, USA.Ellen Armour, Vanderbilt Divinity School, Tennessee, USA. Yubraj Aryal, University of Montreal, Canada and New York University, USA. Jean-Marie Beyssade, University of Paris IV, France.Vernon W. Cisney, Gettysburg College, Pennsylvania, USA.Fred Evans, Duquesne University, Pennsylvania, USA.Peter Gratton, Memorial University of Newfoundland, Canada.Leonard Lawlor, Penn State University, Pennsylvania, USA.Edward McGushin, Stonehill College, Massachusetts, USA.Nicolae Morar, University of Oregon, Oregon, USA. Jeff Nealon, Penn State University, Pennsylvania, USA.Christopher Penfield, Purdue University, Indiana, USA.Arkady Plotnitsky, Purdue University, Indiana, USA. Paul Rekret, Richmond, The American International University in London, UK. Alan Schrift, Grinnell College, Iowa, USA. (shrink)

R.W. Church was an English churchman and writer. Church was also famous for being the dean of St. Paul's Cathedral in London.Bacon's most famous work is his biography on Francis Bacon, the great English philosopher.

_Philosophy Beside Itself _ was first published in 1986. Minnesota Archive Editions uses digital technology to make long-unavailable books once again accessible, and are published unaltered from the original University of Minnesota Press editions. The writings of French philosopher Jacques Derrida have been the single most powerful influence on critical theory and practice in the United States over the past decade. But with few exceptions American philosophers have taken little or no interest in Derrida's work, and the task of reception, (...) translation, and commentary has been left to literary critics. As a result, Derrida has appeared as a figure already defined by essentially literary critical activities and interests. Stephen Melville's aim in _Philosophy Beside Itself _ is to insist upon and clarify the distinctions between philosophy and criticism. He argues that until we grasp Derrida's philosophical project as such, we remain fundamentally unable to see his significance for criticism. In terms derived from Stanley Cavell's writings on modernism, Melville develops a case for Derrida as a modernist philosopher, working at once within and against that tradition and discipline. Melville first places Derrida in a Hegelian context, the structure of which he explores by examining the work of Heidegger, Lacan, and Bataille. With this foundation, he is able to reappraise the project of deconstructive criticism as developed in Paul de Man's _Blindness and Insight _and further articulated by other Yale critics. Central to this critique is the ambivalent relationship between deconstructive criticism and Lacanian psychoanalysis. Criticism—radical self-criticism—is a central means through which the difficult facts of human community come to recognition, and Melville argues for criticism as an activity intimately bound to the ways in which we do and do not belong in time and in community. Derrida's achievement has been to find a new and necessary way to assert that the task of philosophy is criticism; the task of literary criticism is to assume the burden of that achievement. Stephen Melville is an assistant professor of English at Syracuse University, and Donald Marshall is a professor of English at the University of Iowa. (shrink)

Explores the biographical, historical and philosophical connections between Jacques Derrida and Michel Foucault Derrida and Foucault are unquestionably two of the most influential philosophers of the 20th century. Both share a similar motivation to challenge our fundamental structures of meaning - in texts, political structures, and epistemic and discursive practices - in order to inspire new ways of thinking. Between Foucault and Derridaexplores the notorious Cogito debate and includes: the central articles, an important piece by Jean-Marie Beyssade, along with a (...) letter Foucault wrote to Beyssade in response - both these pieces available for the first time in English translation. In the second part of the book, 10 essays written by some of the most well-known scholars working in contemporary continental philosophy address the various philosophical intersections and divergences of these two profoundly important thinkers. The first collection of the central essays involved in the Cogitodebate between Foucault and Derrida Includes the first English translations of Jean-Marie Beyssade's important 1973 article on the debate and Foucault's letter in response to it Some of the best-known scholars working in continental philosophy today examine where Foucault and Derrida converge and diverge, and how they ultimately shaped each other's projects Contributors Amy Allen * Ellen Armour * Yubraj Aryal * Jean-Marie Beyssade * Vernon W. Cisney * Jacques Derrida * Fred Evans * Michele Foucault * Peter Gratton * Leonard Lawlor * Edward McGushin * Nicolae Morar * Jeff Nealon * Christopher Penfield * Arkady Plotnitsk * Paul Rekret * Alan Schrift. (shrink)

Like their predecessors throughout the late nineteenth and twentieth centuries, popes John Paul II and Benedict XVI have emphasized the importance of philosophy in the Catholic intellectual tradition. In his encyclical _Fides et ratio _, John Paul II called on philosophers “to have the courage to recover, in the flow of an enduringly valid philosophical tradition, the range of authentic wisdom and truth.” Where the late pope spoke of an “enduringly valid tradition,” Jacques Maritain and other Thomists often (...) have referred to the “perennial tradition” or to “perennial philosophy.” __Words of Wisdom__ responds to John Paul's call for the development of this tradition with a much-needed dictionary of terms. As a resource for students in colleges, universities, and seminaries, as well as for teachers of the perennial tradition and interested general readers, __Words of Wisdom __occupies a unique place. It offers precise, yet clear and understandable accounts of well over a thousand key philosophical terms, richly cross-referenced. It also explains significant terms from other philosophical movements with which Thomism has engaged—either through debate or through judicious and creative incorporation. Moreover, it identifies a number of theological and doctrinal expressions to which perennial philosophy has contributed. Finally, it provides a comprehensive bibliography of works by Aquinas in English, expositions and discussions of perennial themes, and representative examples from the writings of all philosophers and theologians mentioned in dictionary entries. “A good dictionary is a great thing. In over 1,000 entries, __Words of Wisdom __manages to be concise, as it must be, and complete where it should be. Its notes on usage by contemporary scholars I find particularly helpful. Students and teachers alike will be grateful to Dr. Carlson for taking up the challenge of John Paul II to appreciate and illuminate the ‘great tradition of philosophy.’” —_David Ruel Foster, Athenaeum of Ohio _. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:ENVIRONMENTAL THEOLOGYA REVIEW DISCUSSION* KEVIN W. IRWIN The Catholic University ofAmerica Washington, D.C. l UST OVER a decade ago the Norwegian philosopher Arne Naess coined the term deep ecology to encapsulate his challenge that while others have dealt with short-term views of ure and ways of dealing with the ecological crisis,1 he urged a deeper probing of "why, how and where" educational systems, religious bodies, and societies themselves can (...) deal with environ- * The books under discussion are: Leonardo Boff, Ecologia, Mundializacao, Espiritualidade (Sao Paolo: Editora Atica, 1993), English translation by John Cuming, Ecology and Liberation: A New Paradigm (Maryknoll: Orbis, 1995); Denis Edwards, Jesus the Wisdom ofGod: An Ecological Theology (Maryknoll: Orbis, 1995); Catharina J. M. Halkes, New Creation: Christian Feminism and the Renewal ofthe Earth, trans. C. Romanik (Louisville: Westminster/John Knox Press, 1991); Michael J. Himes and Kenneth R. Himes, Fullness of Faith: The Public Significance of Theology (New York/Mahwah: Paulist Press, 1993), especially chapter 5, "Creation and an Environmental Ethic"; Tony Kelly, An Expanding Theology: Faith in a World of Connections (Newtowne: E. J. Dwyer, 1993); Richard N. Fragomeni and John T. Pawlikowski, eds., The Ecological Challenge: Ethical, Liturgical and Spiritual Responses (Collegeville: The Liturgical Press, 1994); Albert J. LaChance and John E. Carroll, eds., Embracing Earth: Catholi.c Approaches to Ecology (Maryknoll: Orbis, 1994); Sean McDonagh, The Greening ofthe Church (London: G. Chapman; Maryknoll: Orbis, 1990); and Passion for the Earth: The Christian Vocation to Promote Justice, Peace and the Integrity ofCreation (London: G. Chapman; Maryknoll: Orbis, 1994). 1 From the outset it is important to clarify terminology and to indicate the meaning of some terms used in this review. In accord with common usage we understand that the term "ecology" (from the Greek oikos, "home") refers to our being at home on the earth, and "ecological crisis" refers to the destruction that has been worked to make the earth/home less inhabitable for a variety of species. "Creation" refers to the whole created world and all living beings as gifts from God the creator. "Environment" refers to the life context in which we live, our habitat as given to us by God and for which we are responsible. 301 302 KEVIN W. IRWIN mental deterioration and devastation.2 That Roman Catholicism has an important contribution to make to this issue3 is clear from recent magisterial statements as well as from the theological literature under review here. For example, in 1990 John Paul II articulated a number of avenues from within the Catholic tradition that relate to the ecological crisis and the Church's corporate responsibility to face it theologically, spiritually, and practically.4 In 1991 the U.S. bishops issued a more focused document, Renewing the Earth, which was drawn largely from the Church's social teaching tradition.5 The purpose of this article is to review some recent Roman Catholic theological literature in English (originally or recently translated) on environmental theology and ethics that can be understood as deep ecology from within mainstream Catholic thought. The contention of these authors is that the ecological crisis is a matter of theology, ethics, and values. Not surprisingly, given the comparative infancy of Catholicism's theological contribution to this issue, these works include collections of essays with a variety of approaches of varying quality, monographs that deal with the issue with greater methodological pre2 "Intuition, Intrinsic Value, and Deep Ecology," The Ecologist 14 (Sept./Oct., 1984): 56 ; also see Devall Bill and George Sessions, Deep Ecology (Layton, Utah: Gibbs Smith, 1985). 3 It is important to note that other Christian faith traditions have offered pertinent and challenging statements on this issue, especially the Orthodox. See, for example, the statement by Patriarch Dimitrios, Orthodoxy and the Ecological Crisis (Geneva: Ecumenical Patriarchate, 1990). 4 See "Peace with God the Creator, Peace with All of Creation," Origins 19 (Dec. 14, 1989): 465-68. This is but one example of John Paul's voice on this issue, which is not univocal. Among other statements, his 1993 Lenten Message is particularly interesting in the way it addresses the devastation caused by "uncontrolled industrial development and the use of technologies which disrupt the balance of nature [that] have caused... (shrink)

At his death in 1987, Paul W. Pruyser of the Menninger Foundation was widely recognized as one of America's foremost authorities on the psychology of religion. His book A Dynamic Psychology of Religion set the stage for creative dialogue on the subject. In this volume, two leading practitioners in the field present a compilation of Pruyser's seminal articles, providing an overview of the major themes in Pruyser's thought. Newton Malony and Bernard Spilka evaluate Pruyser's viewpoint and suggest how his (...) position continues to influence the psychology of religion. (shrink)

I argue that supervenience is an inadequate device for representing relations between different levels of phenomena. I then provide six criteria that emergent phenomena seem to satisfy. Using examples drawn from macroscopic physics, I suggest that such emergent features may well be quite common in the physical realm.

English summary: It seems that reason is less a universal principle than something inherently bound to the contexts in which it appears. These contributions to a conference held on the occasion of Christoph Schwobel's 60th birthday explore the character of reason's manifold contexts: the grounding of reason in the inner word of God 's Trinitarian life as well as the disclosure of reason and and its limits in human conversation. German description: Vernunft scheint in der Gegenwart weniger ein allgemeines (...) Prinzip als eine in Kontexte eingebundene Grosse zu sein. Die Beitrage einer Tagung anlasslich von Christoph Schwobels 60. Geburtstag, gehen der Frage nach dem Charakter dieser Kontextbindung nach: der Begrundung der Vernunft im trinitarischen Gesprach wie der Erschliessung und Problematisierung der Vernunft im menschlichen Gesprach. Mit Beitragen von V. Brummer, G. van den Brink, C. Drobe, H. J. Eckstein, D.-M. Grube, J. Halfwassen, S. Heine, F. Hermanni, E. Herms, W. Harle, W. Homolka, W. Jeanrond, R. W. Jenson, D. Kelsey, A. F. Koch, A. Kupsch, V. Leppin, P.-C. Lai, P. Lo, A. Min, J. Moltmann, M. Muhling, P. Peterson, M. Sarot, F. Schweitzer, A. Torrance, J. Webster, M. Welker, M. Wendte, M. Wisse, H. Wisskirchen und L. Zak. (shrink)

In Out of Eden, Paul W. Kahn offers a philosophical meditation on the problem of evil. He uses the Genesis story of the Fall as the starting point for a profound articulation of the human condition.

1 Adaptationism is a research strategy that seeks to identify adaptations and the specific selective forces that drove their evolution in past environments. Since the mid-1970s, paleontologist Stephen J. Gould and geneticist Richard Lewontin have been critical of adaptationism, especially as applied toward understanding human behavior and cognition. Perhaps the most prominent criticism they made was that adaptationist explanations were analogous to Rudyard Kipling's Just So Stories. Since storytelling is an inherent part of science, the criticism refers to the acceptance (...) of stories without sufficient empirical evidence. In particular, Gould, Lewontin, and their colleagues argue that adaptationists often use inappropriate evidentiary standards for identifying adaptations and their functions, and that they often fail to consider alternative hypotheses to adaptation. Playing prominently in both of these criticisms are the concepts of constraint, spandrel, and exaptation. In this article we discuss the standards of evidence that could be used to identify adaptations and when and how they may be appropriately used. Moreover, building an empirical case that certain features of a trait are best explained by exaptation, spandrel, or constraint requires demonstrating that the trait's features cannot be better accounted for by adaptationist hypotheses. Thus, we argue that the testing of alternatives requires the consideration, testing, and systematic rejection of adaptationist hypotheses. Where possible, we illustrate our points with examples taken from human behavior and cognition. Key Words: adaptation; ADHD; brain allometry; constraint; epistemology; evolutionary psychology; exaptation; female orgasm ; optimization; special design; waist-hip ratio. Footnotes1 The authors contributed equally to this paper. Order of authorship was determined alphabetically. Correspondence may be addressed to any of the authors. (shrink)

In this work, the first overview of the German Idealism that is both conceptual and methodological, Paul W. Franks offers a philosophical reconstruction that is...

In 1990, the Federal Trade Commission (FTC) issued a consent order to the American Institute of Certified Public Accountants (AICPA). The order decreed the AICPA to lessen its longstanding ethics code which had until then banned the receipts of commissions, referral fees and contingent fees. The FTC alleged that the AICPA banned receipt of the fees as an attempt to restrain trade (FTC, 1990).In the present study, we sought to determine if CPAs'' preference for bans on commissions, referral fees and (...) contingent fees is related to their moral reasoning whereby CPAs perceive the bans to serve as a means of resolving ethical issues. While determining this matter cannot prove whether the bans did or did not actually result in restrained trade, it can offer insight into the perceived ethical importance to CPAs of the overturned rules. Based on a random sample of AICPA members and using Rest''s Defining Issues Test (DIT) to measure moral reasoning, we did not find a CPA''s moral reasoning to be related to his/her preference for ethics rules which ban commissions, referral fees or contingent fees. However, our results did indicate that most CPAs prefer banning commissions, referral fees and contingent fees, with those CPAs holding a higher financial stake in public accounting, namely partners, favoring banning referral fees and contingent fees significantly less than CPAs with a lesser stake. Further, we noted a significant negative relationship between financial stake and moral reasoning. These results seem to suggest that self-interest among CPAs may influence their moral reasoning.Further study is needed to examine the relationship between self-interest of CPAs and their moral reasoning. If self-interest clouds moral judgments made by CPAs, capital markets are in danger. Rendering an independent audit opinion must exclude self-interest. (shrink)

In this strikingly original work, Paul W. Kahn rethinks the meaning of political theology. In a text innovative in both form and substance, he describes an American political theology as a secular inquiry into ultimate meanings sustaining our faith in the popular sovereign. Kahn works out his view through an engagement with Carl Schmitt's 1922 classic, _Political Theology: Four Chapters on the Concept of Sovereignty_. He forces an engagement with Schmitt's four chapters, offering a new version of each that (...) is responsive to the American political imaginary. The result is a contemporary political theology. As in Schmitt's work, sovereignty remains central, yet Kahn shows how popular sovereignty creates an ethos of sacrifice in the modern state. Turning to law, Kahn demonstrates how the line between exception and judicial decision is not as sharp as Schmitt led us to believe. He reminds readers that American political life begins with the revolutionary willingness to sacrifice and that both sacrifice and law continue to ground the American political imagination. Kahn offers a political theology that has at its center the practice of freedom realized in political decisions, legal judgments, and finally in philosophical inquiry itself. (shrink)

What rational justification is there for conceiving of all living things as possessing inherent worth? In _Respect for Nature_, Paul Taylor draws on biology, moral philosophy, and environmental science to defend a biocentric environmental ethic in which all life has value. Without making claims for the moral rights of plants and animals, he offers a reasoned alternative to the prevailing anthropocentric view--that the natural environment and its wildlife are valued only as objects for human use or enjoyment. _Respect for (...) Nature_ provides both a full account of the biological conditions for life--human or otherwise--and a comprehensive view of the complex relationship between human beings and the whole of nature. This classic book remains a valuable resource for philosophers, biologists, and environmentalists alike--along with all those who care about the future of life on Earth. A new foreword by Dale Jamieson looks at how the original 1986 edition of _Respect for Nature_ has shaped the study of environmental ethics, and shows why the work remains relevant to debates today. (shrink)

Louis G. Lombardi’s arguments in support of the claim that humans have greater inherent worth than other living things provide a clear account of how it is possible to conceive of the relation between humans and nonhumans in this way. Upon examining his arguments, however, it seems that he does not succeed in establishing any reason to believe that humans actually do have greater inherent worth than animals and plants.

Paul and Religion demonstrates the continuing and contemporary relevance of the most important, and most controversial, figure of early Christianity. Paul Gooch interrogates the Pauline writings for their meaning as well as implications for religion as an entire form of life, a stance on the world expressed in distinctive practices. Bringing a philosophical approach to this topic, he connects Paul's ideas to lived experience. In a conversational style, Gooch explores Paul's experience of grace and his dismissal (...) of distinctive markers of religious identity in favour of love as binding together a community. Contrary to common expectations, he finds within Paul's letters material for conversations about issues in our day, such as gender and sexuality. From his close reading of the Letters, Gooch argues that the Pauline religious form of life is not identical with institutional Christianity. Indeed, his conclusions may be welcome to those who belong to other faiths. (shrink)

Clinical guidelines now recommend hormonal and surgical interven­tions together with social affirmation for children who experience a gender identity that is discordant with their biological sex. However, fundamental questions regarding the safety, efficacy, and ethics of these approaches remain unanswered. There is an urgent need for high-quality research to establish the overall risks and benefits of the current treatment paradigm. While acknowledging the complexity of the problem, competing interests, and logistical challenges, ethical imperatives and acceptable boundaries for scientific investigation can (...) be set by considering the ultimate good of both the individual person and society as a whole. Within established guidelines for human experimentation, alternative approaches to treatment of gender dysphoria in children can be explored without compromising the dignity and bodily integrity of affected individuals. (shrink)

_An examination of how two fundamental concepts of order influence our ideas about sovereignty, citizenship, law, and history_ Western accounts of natural and political order have deployed two basic ideas: project and system. In a project, order is produced by the intentional act of a subject; in a system, order is immanent in the world. In the former, order is made; in the latter, discovered. Paul W. Kahn shows how project and system have long been at work in our (...) theological and philosophical tradition. Against this background, Kahn explains the development of the modern legal imagination in the nineteenth century as a movement from project to system. Americans began the century imagining the constitutional order as their common project: a deliberate construction of We the People. They ended the century imagining that order is continuous with the common law: an immanent development of the principles of civilization. This imaginative shift affected ideas of legal text, sovereignty, citizenship, interpretation, history, and science. (shrink)