Bernard E. Harcourt, Illusion of Order: The False Promise of Broken Windows Policing Cambridge, MA: Harvard University Press, 2001, x + 294 pp. David Garland, The Culture of Control: Crime and Social Order in Contemporary Society Chicago: University of Chicago Press, 2001, xiii + 307 pp. Andrea McArdle and Tanya Erzen (eds.), Zero Tolerance: Quality of Life and the New Police Brutality in New York City New York: New York University Press, 2001, xvi + 299 pp. Phillipe Bourgois, (...) In Search of Respect: Selling Crack in El Barrio New York: Cambridge University Press, 1995, xii + 392 pp. Loïc Wacquant, Les Prisons de la Misère Paris: Raisons D'Agir Éditions, 1999, 189 pp. (shrink)

0. Philippe Huneman and Charles T. Wolfe: Introduction 1. Tobias Cheung, “What is an ‘organism’? On the occurrence of a new term and its conceptual transformations 1680-1850” 2. Charles T. Wolfe, “Do organisms have an ontological status?” 3. John Symons, “The individuality of artifacts and organisms” 4. Thomas Pradeu, “What is an organism? An immunological answer” 5. Matteo Mossio & Alvaro Moreno, “Organisational closure in biological organisms” 6. Laura Nuño de la Rosa, “Becoming organisms. The organisation of development and the (...) development of organisation” 7. Denis Walsh, “Two Neo-Darwinisms” 8. Philippe Huneman, “Assessing the prospects for a return of organisms in evolutionary biology” 9. Johannes Martens, “Organisms in evolution” 10. Susan Oyama, “Biologists behaving badly: Vitalism and the language of language” . (shrink)

This article argues that Axel Honneth’s ethics of recognition offers a robust model for a renewed critical theory of society, provided that it does not shy away from its political dimensions. First, the ethics of recognition needs to clarify its political moment at the conceptual level to remain conceptually sustainable. This requires a clarification of the notion of identity in relation to the three spheres of recognition, and a clarification of its exact place in a politics of recognition. We suggest (...) that a return to Hegel’s mature theory of subjectivity helps specify the relationship between the normative demand for autonomous identity and its realization in and through politics. (shrink)

This article aims to present some of the main results of contemporary French psychodynamics of work. The writings of Christophe Dejours constitute the central references in this area. His psychoanalytical approach, which is initially concerned with the impact of contemporary work practices on individual health, has implications that go well beyond the narrow psycho-pathological interest. The most significant theoretical development to have come out of Dejours's research is that of Yves Clot, whose writings will constitute the second reference point in (...) this article. The article attempts to demonstrate that the thick definition of work that Dejours and Clot operate with, as a result of their focus on its psychological function, speaks directly, in substantial and critical ways, to all disciplines with an interest in work, to philosophers, social theorists and social scientists, including economic theorists. (shrink)

"The Subject of Philosophy" presents a sustained examination of the relation between literature and philosophy with special emphasis on the problem of the subject and of representation. Spanning the history of philosophy from Plato and Aristotle to Hegel, Nietzsche, Freud, and Heidegger, and addressing such major moments in the history of literature as Greek tragedy and German romanticism, The book repeatedly raises the question whether philosophy's very attempts to distinguish itself from literature are not conditioned and exceeded by a fundamental (...) inextricability of the two. In these readings, Lacoue-Labarthe focuses on such issues as the nature of fiction and of figurative language, the fate of the "work", the status of the author, the question of madness, and the definition of gender. He broaches as well the analysis of mimesis, the most important concept of his later work and one that already gives to his persistent aesthetic preoccupations an ethical and political resonance. Philippe Lacoue-Labarthe is the author of many books, including "Typography: Mimesis, Philosophy, Politics", "Heidegger, Art and Politics", and, with Jean-Luc Nancy, "The Literary Absolute". This book is intended for those in the fields of literary theory, philosophy. (shrink)

Lacan reads Antigone, like Heidegger, in the light of the problematic of the truth (of the desire of) the subject/Dasein. The privilege accorded to the figure of Antigone and the rejection of Creon to which his interpretation bears witness, must also be understood against philosophical background. It also provides an insight into why Lacan gives Antigone – and only Antigone – a paradigmatic significance in the determination of the aim of analysis. we pointed to the analogy made by Lacan between (...) Tiresias and the analyst. the intervention of Tiresias may be understood according to the model of an analytical interpretation. The intervention of Tiresias then also corresponds to what Lacan writes elsewhere about the aim of analysis: The analysis must aim at the passage of true speech, joining the subject to another subject, on the other side of the wall of language. (shrink)

Growing economic inequality, workforce precarity, the perceived meaninglessness of many jobs, and the prospect of widespread technological unemployment have led to an unprecedented level of critical scrutiny of the institution of work. Some scholars go so far as to propose that we should take seriously, or even embrace, a “post-work” future. This volume aims to provide the first critical overview of the scholarly arguments about the design and desirability of such a “post-work” world. Topics addressed in its chapters include the (...) historical origins of the work ethic; work’s relation to freedom, leisure, and self-realization; alternative visions of a post-work world; the intersection of post-work thinking with economic justice; and post-work’s relevance to environmental sustainability, care work, and democratic change. (shrink)

This ethnographic account of a night spent in an African-American heroin shooting gallery in East Harlem, present the details of how heroin, cocaine and crack are bought, injected, enjoyed and suffered on New York City's most dangerous streets. Although the narrative spans only one ten-hour session, it builds upon the author's many years of participant-observation research among drug dealers and addicts. The observations and conversations evoke the roller coaster agonies and ecstasies of heroin and cocaine addiction. They also highlight the (...) structural contradictions and the human cost - in the form of immediate personal pain and fear - of US inner-city apartheid. By situating himself as a white researcher violating apartheid and challenging the taboos around class and sobriety, the author documents the polarization of street culture in the criminalized economy. The vacuum created by the breakdown of both the public and private sectors in inner-city communities has been filled by a dynamic underground drug economy. This expanding illegal industry, along with the state-sanctioned `war on drugs', has spawned an oppositional street culture of resistance that contradictorily is a central force in the community's devastation. While the drug addicts and dealers in this account are clearly victims, they are also the immediate agents for their neighborhood's destruction, and for their own violent suffering. At the same time, they remain `all-American' in their life view, internalizing the causes for their poverty and isolation. They direct their violence primarily against one another and against themselves. The desperation of the addicts is communicated in the minute details of how they inject themselves with potentially HIV-contaminated syringes. Simultaneously, however, the narrative emphasizes their professional skill at surviving on the street. It documents their extensive cultural capital in deploying interpersonal violence and economic deception, as well as their complex definitions of hierarchy and dignity. Ultimately, we are confronted by the banality of the painful contortions that are inherent in human quests for respect and meaning - if not ecstasy - in settings of extreme social misery. (shrink)

The entry of time and history into biological systems of classification is perhaps the single most significant development in the history of biological systematics in the modern era. Darwin's claiming that descent is ‘… the hidden bond of connexion which naturalists have been seeking under the term of the natural system’, rather than seeing the answer in the multitude of previous attempts to resolve the problem in terms of morphological affinities, analogies, and complex relations of resemblance, marked the turning point (...) in a long search into the meaning of biological taxonomy, and allowed the development of Darwin's insights by Haeckel, Plate and others into modern phylogenetic systematics. (shrink)

I am a realist of a metaphysical stripe. I believe in an immense realm of "modal" and "abstract" entities, of entities that are neither part of, nor stand in any causal relation to, the actual, concrete world. For starters: I believe in possible worlds and individuals; in propositions, properties, and relations (both abundantly and sparsely conceived); in mathematical objects and structures; and in sets (or classes) of whatever I believe in. Call these sorts of entity, and the reality they comprise, (...) metaphysical. In contrast, call the actual, concrete entities, and the reality they comprise, physical. Physical and metaphysical reality together comprise all that there is. In this paper, it is not my aim to defend realism about any particular metaphysical sort of entity. Rather, I ask quite generally whether and how any brand of realism about metaphysical sorts of entity could be justified? (shrink)

The article explicates a notion of prudence according to which an agent acts prudently if he acts so as to satisfy not only his present preferences, but his past and future preferences as well. A simplified decision-theoretic framework is developed within which three analyses of prudence are presented and compared. That analysis is defended which can best handle cases in which an agent's present act will affect his future preferences.

This project evaluates the impact of the National Science Foundation's policy to promote education in the responsible conduct of research. To determine whether this policy resulted in meaningful RCR educational experiences, our study examined the instructional plans developed by individual universities in response to the mandate. Using a sample of 108 U.S. institutions classified as Carnegie “very high research activity”, we analyzed all publicly available NSF RCR training plans in light of the consensus best practices in RCR education that were (...) known at the time the policy was implemented. We found that fewer than half of universities developed plans that incorporated at least some of the best practices. More specifically, only 31% of universities had content and requirements that differed by career stage, only 1% of universities had content and requirements that differed by discipline; and only 18% of universities required some face-to-face engagement from all classes of trainees. Indeed, some schools simply provided hand-outs to their undergraduate students. Most universities had plans that could be satisfied with online programs such as the Collaborative Institutional Training Initiative's RCR modules. The NSF policy requires universities to develop RCR training plans, but provides no guidelines or requirements for the format, scope, content, duration, or frequency of the training, and does not hold universities accountable for their training plans. Our study shows that this vaguely worded policy, and lack of accountability, has not produced meaningful educational experiences for most of the undergraduate students, graduate students, and post-doctoral trainees funded by the NSF. (shrink)

To properly understand behavior, we must obtain both ultimate and proximate explanations. Put briefly, ultimate explanations are concerned with why a behavior exists, and proximate explanations are concerned with how it works. These two types of explanation are complementary and the distinction is critical to evolutionary explanation. We are concerned that they have become conflated in some areas of the evolutionary literature on human behavior. This article brings attention to these issues. We focus on three specific areas: the evolution of (...) cooperation, transmitted culture, and epigenetics. We do this to avoid confusion and wasted effort—dangers that are particularly acute in interdisciplinary research. Throughout this article, we suggest ways in which misunderstanding may be avoided in the future. (shrink)

If realism about possible worlds is to succeed in eliminating primitive modality, it must provide an 'analysis' of possible world: nonmodal criteria for demarcating one world from another. This David Lewis has done. Lewis holds, roughly, that worlds are maximal unified regions of logical space. So far, so good. But what Lewis means by 'unification' is too narrow, I think, in two different ways. First, for Lewis, all worlds are (almost) 'globally' unified: at any world, (almost) every part is directly (...) linked to (almost) every other part. I hold instead that some worlds are 'locally' unified: at some worlds, parts are directly linked only to "neighboring" parts. Second, for Lewis, each world is (analogically) 'spatio-temporally' unified; every world is 'spatio-temporally' isolated from every other. I hold instead: a world may be unified by nonspatio-temporal relations; every world is 'absolutely' isolated from every other. If I am right, Lewis's conception of logical space is impoverished: perfectly respectable worlds are missing. (shrink)

In The Death of Human Capital?, Phillip Brown, Hugh Lauder, and Sin Yi Cheung demonstrate that the human capital story is one of a failed revolution that requires an alternative approach to education, jobs, and income inequalities. Rather than abandoning human capital theory, the authors seek to redefine it in a way that more accurately addresses today's challenges presented by global competition, new technologies, economic inequalities, and national debt.

Many transnational corporations and international organizations have embraced corporate social responsibility to address criticisms of working and environmental conditions at subcontractors' factories. While CSR 'codes of conduct' are easy to draft, supplier compliance has been elusive. Even third-party monitoring has proven an incomplete solution. This article proposes that an alteration in the supply chain's governance, from an arms-length market model to a collaborative partnership, often will be necessary to effectuate CSR. The market model forces contractors to focus on price and (...) delivery as they compete for the lead firm's business, rendering CSR observance secondary, at best. A collaborative partnership where the lead firm gives select suppliers secure product orders and other benefits removes disincentives and adds incentives for CSR compliance. In time, the suppliers' CSR habit should shift their business philosophy toward pursuing CSR as an end in itself, regardless of buyer incentives and monitoring. This article examines these hypotheses in the context of the athletic footwear sector with Nike, Inc. and its suppliers as the specific case study. The data collected and conclusions reached offer strategies for advancing CSR beyond the superficial and often ineffectual 'code of conduct' stage. (shrink)

Humeans have a problem with quantities. A core principle of any Humean account of modality is that fundamental entities can freely recombine. But determinate quantities, if fundamental, seem to violate this core principle: determinate quantities belonging to the same determinable necessarily exclude one another. Call this the problem of exclusion. Prominent Humeans have responded in various ways. Wittgenstein, when he resurfaced to philosophy, gave the problem of exclusion as a reason to abandon the logical atomism of the Tractatus with its (...) free recombination of elementary propositions. Armstrong promoted a mereological solution to the problem of exclusion; but his account fails in manifold ways to provide a general solution to the problem. Lewis studiously avoided committing to any one solution, trusting simply that, since Humeanism was true, there had to be some solution. Abandonment; failure; avoidance: we Humeans need to do better. -/- In this paper, I present what I take to be the best account of quantities, tailoring it where needed to meet Humean demands as well as my own prior commitment to quidditism, and my own comparativist inclinations. In short: determinables, not determinates, are the fundamental properties, and freely recombine; determinates arise from the instantiation of determinables in an enhanced world structure; determinate quantities may be local (in a sense to be explained), but they are not intrinsic. Is the account I end up with Humean? Not, unfortunately, as it stands: the problem of exclusion still rears its ugly head. After dismissing a failed attempt at a solution, I consider in the final section the two viable Humean options. One attributes the source of the necessary exclusions to conventional definition, the other attributes it to logic. The first is safe and familiar, but not a response I can accept given my other commitments. The second is more radical and less familiar; but I am convinced it is on the right track. I don’t have space to develop it much here, but I put it out for future research. (shrink)

Stakeholder theory is often unable to distinguish those individuals and groups that are stakeholders from those that are not. This problem of stakeholder identity has recently been addressed by linking stakeholder theory to a Rawlsian principle of fairness. To illustrate, the question of stakeholder status for the non-human environment is discussed. This essay criticizes a past attempt to ascribe stakeholder status to the non-human environment, which utilized a broad definition of the term "stakeholder." This paper then demonstrates how, despite the (...) denial of stakeholder status, the environment is nonetheless accounted for on a fairness-based approach through legitimate organizational stakeholders. In addition, since stakeholder theory has never claimed to be a comprehensive ethical scheme, it is argued that sound reasons might exist for managers to consider their organization's impact on the environment that are not stakeholder-related. (shrink)

This paper seeks to show Kant’s importance for the formal distinction between descriptive natural history and a developmental history of nature that entered natural history discussions in the late eighteenth century. It is argued that he developed this distinction initially upon Buffon’s distinctions of ‘abstract’ and ‘physical’ truths, and applied these initially in his distinction of ‘varieties’ from ‘races’ in anthropology. In the 1770s, Kant appears to have given theoretical preference to the ‘history’ of nature [Naturgeschichte] over ‘description’ of nature (...) [Naturbeschreibung]. Following Kant’s confrontations with Johann Herder and Georg Forster in the late 1780s, Kant weakened the epistemic status of the ‘history of nature’ and gave theoretical preference to ‘description of nature’. As a result, Kant’s successors, such as Goethe, could draw from Kant either a justification for a developmental history of nature, or, as this paper argues, a warrant from the critical philosophy for denying the validity of the developmental history of nature as anything more than a ‘regulative’ idea of reason. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Hume on the Idea of Existence1 Phillip D. Cummins One, the primary, aim of this paper is to understand an argument Hume employed to defend his contention that there is no special or distinctidea ofexistence. This contention he expressedvariouslyin the following passage: The idea ofexistence, then, is the very same with the idea of what we conceive tobe existent. To reflect on any thing simply, and to reflect on (...) it as existent, are nothing different from each other. That idea, when conjoin'd with the idea of any object, makes no addition to it. Whatever we conceive, we conceive to be existent. Any idea we please to form is the idea ofa being; and the idea of a being is any idea we please to form.2 My secondary aim is to understand what the quoted claim amounts to as a characterization of the idea of existence. I am among those who have serious difficulty understanding what precisely Hume is here claiming. Specifically, I am not sure how, if at all, his position on the idea ofexistence fits with other elements ofhis theory ofthought.3 For example, earlier in the Treatise, in "OfAbstract Ideas," Hume argued that under suitable conditions of habituation and linguistic competence, a single simple4 idea could be the idea ofboth a particular object, a line drawn on a particular sheet ofpaper, and a type ofobject, line in general (T 20-24). Further, on the basis of appropriate comparisons, a single simple idea can also be the idea oftwo different quaUties, purple and extended, for example (T 24-25, 34). The former claim is the positive component ofHume's account ofabstract thinking; the latter is the positive component of his position on distinctions of reason. Hume goes out ofhis way to distinguish his position on the idea of existence from his position on distinctions of reason (T 67). As for how it differs, ifat all, from his position on abstract ideas, a matter by no means obvious, Hume says nothing at all. His silence does not preclude speculation on the subject—on the contrary, it makes such speculation unavoidable—but it does give special importance to his brief and puzzhng proof that there is no special or distinct idea of existence. Volume XVII Number 1 61 PHILLIP D. CUMMINS I. Hume's Argument In making his case that we have no distinct idea of existence Hume first insists that we have an idea of existence, appealing to what he regards as an undeniable matter of psychological fact. He writes, There is no impression nor idea ofany kind, ofwhich we have anyconsciousness or memory, thatis not conceiVd as existent; and 'tis evident, that from this consciousness the most perfect idea and assurance ofbeing is deriv'd. (T 66) The argument seems to comprise the following propositions: attending to consciousness and memory reveals that all the perceptions we experience or remember are believed to exist; one cannot beUeve in the existence of something unless one has an idea of existence; therefore, there is an idea ofexistence (being) which in some way is derived from consciousness and memory. Hume next formulates what he calls a dilemma. From hence we may form a dilemma, the most clear and conclusive that can be imagin'd, viz. that since we never remember any idea or impression without attributing existence toit, the idea ofexistence must eitherbe deriv'd from a distinct impression, conjoin'd with every perception or object ofour thought, or must be the very same with the idea of the perception or object. (T 66) The alternatives seem clear: either, in believing in the past existence of, say, a blue spot once seen, one has two ideas, one of the blue spot and a different one of existence, or one has only one idea, which somehow is both the idea of the spot and the idea ofexistence. What is not immediately obvious is why Hume speaks ofa dilemma. From the supposed psychological fact (we never remember any idea or impression without attributing existence to it) and its corollary (we have an idea ofexistence) Hume develops a disjunction (either the idea ofexistence is derived from a distinct impression conjoined with every perception, or... (shrink)

In this paper I sketch a novel interpretationist account of linguistic content that has important consequences for thinking about intentionality. I solve the challenge presented by a foundational indeterminacy of reference argument to the effect that the meaning of linguistic expressions is radically indeterminate. Happily, my solution doesn’t require positing natural properties as “reference magnets”. Non-deflationist rivals to interpretationist metasemantics include various kinds of causal theories such as Fodor-style asymmetric-dependence accounts and Millikan-style teleosemantics. These accounts face their own indeterminacy challenges (...) that have yet to be solved, as well as similar indeterminacy of reference challenges at the level of individual words. Moreover, they must contend with our apparent reference to things that we are not plausibly causally acquainted with. If indeterminacy of reference arguments can be answered and we can avoid dubious use of natural properties, an interpretationist account like my own will be the strongest contender.. (shrink)

Berger and Mylopoulos (2019) critique recent scepticism about unconscious perception, focusing on experimental work from Peters and Lau, and theoretical work of my own. Central to their wide-ranging discussion is the claim that unconscious perception occupies a default status within both experimental and folk psychology. Here, I argue to the contrary that a conscious-perception-only model should be our default. Along the way, I offer my own analysis of Peters and Lau's study, assess the folk psychological status of unconscious perception, discuss (...) vision-for-action, and confront an important dilemma which Berger and Mylopoulos raise for the sceptic concerning the existence of unconscious mentality in general. (shrink)

The mass movement of people across the globe constitutes a major feature of world politics today. -/- Whatever the cause of the movement - often war, famine, economic hardship, political repression or climate change - the governments of western capitalist states see this 'torrent of people in flight' as a serious threat to their stability and the scale of this migration indicates a need for a radical re-thinking of both political theory and practice, for the sake of political, social and (...) economic justice. -/- This book argues that there is at present a serious gap between the legal and social practices of immigration and naturalisation in liberal democratic states and any theoretical justification for such practices that can be made within the tradition of liberal political philosophy. How can liberal states develop institutions of democratic citizenship and at the same time justifiably exclude 'outsiders' from participating in those institutions? The book examines various responses to this contradiction within the liberal tradition, and finds none of them satisfactory - there are no consistently liberal justifications for immigration control and this has serious implications both for liberal practice and theory. (shrink)

The escalation of violence committed by the Revolutionary Armed Forces of Colombia guerrillas against noncombatant civilians triggered a shift in the theoretical orientation of scholars who study Colombia’s political economy. While previous explanations emphasized the sociopolitical “grievances” underlying guerrilla activities, recent explanations emphasize the “greed” motive, including guerrilla involvement in Colombia’s illegal narcotics trade. In this article, the author posits an alternative explanation using Charles Tilly’s theories of state formation to explain FARC activities in Caquetá, Colombia. Drawing from a longitudinal (...) data set that documents the war making, state making, extraction, and protection activities of the FARC between 1975 and 2007, in addition to historical sociological methods, the author finds that increases in FARC repression stem from the growing militarization and paramilitarization of the region, which pressured the FARC to extract resources from the local population in a way that no longer served that population’s legitimate protection interests. (shrink)

This paper identifies three claims that feature prominently in recent discussions concerning the experience of silence: that experiences of silence are the most “negative” of perceptions, that we do not hear silences because those silences cause our experiences of silence, and that to hear silence is to hear a temporal region devoid of sound. The principal proponents of this approach are Phillips and Soteriou, and here I present a series of objections to common elements of their attempts to place these (...) three claims within an account of experience of silence. The final section of the paper returns to the first of the three claims and argues that, in fact, there is no good reason to accept it as initially formulated. However, when properly formulated, the claim ceases to offer support for Phillips’s and Soteriou’s approach to experience of silence. (shrink)

Aspinall, Phillip This volume is a collection of essays, papers presented and talks on ecumenism and interfaith relations by Bishop Michael Putney. Spanning the years 1977-2009, they represent thirty-two years of ecumenical endeavour.

Phillip Cary argues that Augustine invented or created the concept of self as an inner space--as space into which one can enter and in which one can find God. This concept of inwardness, says Cary, has worked its way deeply into the intellectual heritage of the West and many Western individuals have experienced themselves as inner selves. After surveying the idea of inwardness in Augustine's predecessors, Cary offers a re-examination of Augustine's own writings, making the controversial point that in his (...) early writings Augustine appears to hold that the human soul is quite literally divine. Cary goes on to contend that the crucial Book 7 of the Confessions is not a historical report of Augustine's "conversion" experience, but rather an explanation of his intellectual development over time. (shrink)

This volume contains eighteen papers, three with new postscripts, that were written over the past 35 years. Five of the papers have not been previously published. Together they provide a comprehensive account of modal reality—the realm of possible worlds—from a Humean perspective, with excursions into neighboring topics in metaphysics. Part 1 sketches an account of reality as a whole, both the mathematical and the modal, defending a form of plenitudinous realism: every consistent proposition is true of some portion of reality. (...) Part 2 presents and defends a realist theory of concrete possible worlds with an absolute ontological distinction between the actual and the merely possible. Part 3 presents and defends a Humean account of modal plenitude, formulating and endorsing principles of recombination, of plenitude of possible structures, and of plenitude of alien contents. Part 4 applies the Humean account to truthmaking, mereology, spacetime, and quantities. I argue that holding fast to Humean strictures leads to views that differ in radical ways from those put forth by contemporary metaphysicians. (shrink)