In lieu of an abstract, here is a brief excerpt of the content:THE MARVELOUS EXCHANGE: RAYMUND SCHWAGER'S INTERPRETATION OF THE ffiSTORY OF SOTERIOLOGY JOHNP. GALVIN The Oath-Olia University of America Washington, D.O. IN A WIDE-RANGING series of studies of disparate material, the French ethnologist and literary critic Rene Girard has proposed 'a remarkably comprehensive anthropological theory. Girard identifies imitation, which inevita.bly issues in rivalry and violence, as the decisive force in human conduct. In primitive societies,,Jacking centralized civil authority and confronted (...) with recurrent threats to survival, a fragile social order is preserved solely by discharging violence upon an arbitrarily chosen victim. According to Girard's analyses, periodic ritual reenactment of this primal event is the source of all great social institutions; the "scapegoat mechanism " thus lies at the root of human culture.1 While Girard has devoted increasing attention to examining the Judeo-Christian tradition from the perspective of his anthropology,2 more thorough application of his thought to Christian theological themes has been undertaken by Raymund Schwager, a Swiss Jesuit professor of dogmatics at the University of Innsbruck. In a book published in 1978, Schwager argued that Girard's theory offers a useful framework for addressing various biblical issues (the pervasiveness 1 Cf. especially Violence and the Sacred (Baltimore: Johns Hopkins, 1977) ; Des choses cachees depuis la fondation du monde (Paris: Grasset & Fasquelle, 1978); The Scapegoat (Baltimore: John Hopkins, 1986). For discussion of the bearing of Girard's thought on biblical issues cf. Robert North, "Violence and the Bible: The Girard Connection," OBQ 47 (1985), 1-27. 2 Cf. esp. Des choses cachees depuis la fondation du monde, pp. 163-304. 675 676 JOHN P. GALVIN of violence in the Old Testament; the diversity of Old Testament depictions of God; the prophetic critique of sacrifice; and the salvific significance of Jesus' public life and death) which have pvoven intractable from other perspectives.3 Since the appearance of that work, he has extended his testing of the theological value of Girard's thought, chiefly through publication of a series of ten articles in the Zeitschrift fur katholische Theologie on major figures and themes from the history of soteriology. These essays, always conceived as an integral whole, have now been gathered in a single volume; as a unit, they form a significant account of the history of Christian thinking on a central theological topic.4 Sohwa;ger devotes his first six studies to the patristic period. His historical survey begins with an examination of the contrasting soteriologies of Marcion and Irenaeus, under the title " The God of the Old Testament and the God of the Crucified " (pp. 7-31). Marcion's questioning of the inner unity of the Old Testament 1 and the apostolic writings led him to reject the Old Testament as the revelation of a creator God of rigorous justice, far inferior to the God of love manifest in Jesus Christ. Corruption of Christ's teachings by his disciples led to the calling of Paul, who alone preached the gospel in pure form. Marcion 1 therefore assembled a canon of Pauline writings (minus alleged regressive intevpolations) rand reconstructed f:vom Lu~e what he judged to he the sole authentic written gospel, one communicated directly to Paul hy Christ. In opposition to such Gnostic thought, Irenaeus rejected any dualism in the understanding of creation and :vedemption and a Brauahen wir einen Siindenbook?: Gewalt und ErlOsung in den biblisohen Sohriften (Munich: Kosel, 1978); an English translation has recently been published: Must There Be Scapegoats?: Violenoe and Redemption in the Bible (San Francisco: Harper & Row, 1987). For presentation and discussion of this stage of Schwager's work cf. John P. Galvin, "Jesus as Scapegoat?: Violence and the Sacred in the Theology of Raymund Schwager," Thomist 46 (1982), 173-194. 4 Der wunderbare Tausoh: Zur Gesohichte und Deutung der ErlOsungslehre (Munich: Kosel, 1986). Pp. 327. DM 34.00. RAYMUND SCHWAGEll AND SOTERlOLOGY 677 consequently defended the unity of the two testaments. Their distinct economies of salvation result from a wise divine pedagogy, ev;er attentive to different stages in the gradual maturation of the human raee. The Old Testament is a preparation for the recapitulation of all things in Christ; it should be understood typologically, iby reference to its... (shrink)

Bioregionalists have championed the utility of the concept of the watershed as an organizing framework for thought and action directed to understanding and implementing appropriate and respectful human interaction with particular pieces of land. In a creative analogue to the watershed, permaculturist Arthur Getz has recently introduced the term “foodshed” to facilitate critical thought about where our food is coming from and how it is getting to us. We find the “foodshed” to be a particularly rich and evocative metaphor; but (...) it is much more than metaphor. Like its analogue the watershed, the foodshed can serve us as a conceptual and methodological unit of analysis that provides a frame for action as well as thought. Food comes to most of us now through a global food system that is destructive of both natural and social communities. In this article we explore a variety of routes for the conceptual and practical elaboration of the foodshed. While corporations that are the principal beneficiaries of a global food system now dominate the production, processing, distribution, and consumption of food, alternatives are emerging that together could form the basis for foodshed development. Just as many farmers are recognizing the social and environmental advantages to sustainable agriculture, so are many consumers coming to appreciate the benefits of fresh and sustainably produced food. Such producers and consumers are being linked through such innovative arrangements as community supported agriculture and farmers markets. Alternative producers, alternative consumers, and alternative small entrepreneurs are rediscovering community and finding common ground in municipal and community food councils. Recognition of one's residence within a foodshed can confer a sense of connection and responsibility to a particular locality. The foodshed can provide a place for us to ground ourselves in the biological and social realities of living on the land and from the land in a place that we can call home, a place to which we are or can become native. (shrink)

Academic file-sharing services encourage students to upload materials, sometimes their own study notes for example, but can also include copyrighted university documents, in exchange for access to downloading resources from a common repository. In this process, the lines between legitimate study help and academic misconduct are unclear. Integrity-based strategies to combat these transactions have been limited. Removal by copyright mechanisms has been identified as a potential approach but has been hampered by the enormity of the task and the resource intensity (...) required to make an impact at scale. This explorative study at a large Australian university sought to remove a percentage of copyrighted material from two commonly used academic file-sharing websites and to understand the experience of users in uploading files. Findings from the study were encouraging and informative, resulting in a suite of initiatives being introduced across the institution to prevent uploading in the first instance as well as, where possible, addressing misconduct when it occurred. Limitations included that the study was only undertaken as one university and therefore does not represent the contexts of different institutions. Further, it only investigated two websites out of many available. Future research could explore the use of artificial intelligence (AI) by academic file-sharing services to retain existing users and attract new ones. This work provides a clearer picture of how an institution’s copyrighted material is hosted on two academic file-sharing websites and offers an effective and potentially scalable copyright approach that could be adapted by other higher education institutions. (shrink)

Introspective evidence is still treated with great suspicion in cognitive science. This work is designed to encourage cognitive scientists to take more account of the subject's unique perspective.

A grandfather clause is a provision whereby an old rule continues to apply to some existing situation while a new rule applies to all future cases. This paper focuses on the use of grandfather clauses in health technology appraisals (HTAs) issued by the National Institute for Health and Care Excellence (NICE) in the United Kingdom. NICE provides evidence‐based guidance on healthcare technologies and public health interventions that influence resource allocation decisions in the National Health Service (NHS) and the broader public (...) sector in England and Wales. In this context, a grandfather clause is included when NICE does not recommend treatment with a given technology. The grandfather clause provides an exemption from the general recommendation for patients who have already started treatment with the technology in question, before the publication of the NICE guidance. In this paper we first lay out the contexts in which grandfather clauses occur in NICE guidance, and then consider ethical arguments against and in support of grandfather clauses and the continuation of treatment. We argue that NICE’s current practice of automatic inclusion of a grandfather clause is ethically problematic and unfair. While the inclusion of a grandfather clause may be appropriate and justified in specific cases, we argue that inclusion of such a clause should be considered as part and parcel of the decision making process on a case by case basis, rather than adopted as the default. (shrink)

I am grateful that someone whose work I greatly admire could be the philosopher to so eloquently and succinctly cut to the heart of the problem that I posed in the previous issue of Deleuze Studies. James Williams' critical reply leaves me, prima facie, confronted by a stark alternative: either I have misunderstood Deleuze, or I have illustrated problems and lacunae in Deleuze. I will suggest, however, that this is a false alternative, and that Williams' and my divergent accounts of (...) The Logic of Sense – and even Deleuze's oeuvre as a whole – is better understood as a situation of ‘both/and’ rather than ‘either/or’, and hence that my interpretation of Deleuze isn't wrong, but necessarily iconoclastic. (shrink)

Psychologism in logic holds that logic is a branch of psychology. This view has been vigorously defended by John Stuart Mill and by a number of German philosophers of logic, notably Erdmann. Its chief critics have been Husserl and Frege and, to a lesser extent, Russell. Husserl set forth a profound and detailed critique of psychologism in Logical Investigations. This paper examines this critique. First, I explain why the psychologistic theory is attractive. Then I show that Husserl's critique is not (...) convincing, partly because he does not take the theory in its most plausible form and partly because he ignores certain important distinctions (for example, between what a statement is about and what it is true in virtue of). Then I raise two new objections to the psychologistic theory. The purpose of this paper is to suggest that the psychologistic theory remains an important and serious position from which we can learn much about the status of logic. (shrink)

In the author's Relative lawlessness in intuitionistic analysis [this JOURNAL. vol. 52 (1987). pp. 68-88] and An intuitionistic theory of lawlike, choice and lawless sequences [Logic Colloquium '90. Springer-Verlag. Berlin. 1993. pp. 191-209] a notion of lawless ness relative to a countable information base was developed for classical and intuitionistic analysis. Here we simplify the predictability property characterizing relatively lawless sequences and derive it from the new axiom of closed data (classically equivalent to open data) together with a natural principle (...) of invariance under finite translation. We characterize relative lawlessness in terms of a notion of forcing. Finally, we study relative lawlessness on an arbitrary fan and show that the collection of lawless binary sequences (which is comeager in the sense of Baire) has probability measure zero. The reasoning is predominantly constructive. (shrink)

ExtractIn this paper I will put forward a brief argument against abortion rights. The argument concerns itself with the two main ways in which defenders of abortion rights develop their position. The first strategy through which they tend to do this is by arguing against the personhood of the fetus. The second strategy, made famous by Judith Jarvis Thomson, is to argue that, even if the fetus were a person, its right to life would not entail the right to draw (...) upon the resources of the woman in pregnancy, and so the pregnancy can be terminated. My argument will provide reasons to suspect that attacks on fetal personhood are based on a questionable notion of personhood, and that the most common attempts to show that the fetus does not have the right to draw on the resources of the woman in pregnancy also have considerable problems. This will buttress the case for the view that the fetus is a person and that it has the right to draw on the resources of the woman in pregnancy.Send article to KindleTo send this article to your Kindle, first ensure [email protected] is added to your Approved Personal Document E-mail List under your Personal Document Settings on the Manage Your Content and Devices page of your Amazon account. Then enter the ‘name’ part of your Kindle email address below. Find out more about sending to your Kindle. Find out more about sending to your Kindle. Note you can select to send to either the @free.kindle.com or @kindle.com variations. ‘@free.kindle.com’ emails are free but can only be sent to your device when it is connected to wi-fi. ‘@kindle.com’ emails can be delivered even when you are not connected to wi-fi, but note that service fees apply. Find out more about the Kindle Personal Document Service.A SHORT ARGUMENT AGAINST ABORTION RIGHTSVolume 12, Issue 34Jack MulderDOI: https://doi.org/10.1017/S1477175613000080Your Kindle email address Please provide your Kindle [email protected]@kindle.com Available formats PDF Please select a format to send. By using this service, you agree that you will only keep articles for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services. Please confirm that you accept the terms of use. Cancel Send ×Send article to Dropbox To send this article to your Dropbox account, please select one or more formats and confirm that you agree to abide by our usage policies. If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account. Find out more about sending content to Dropbox. A SHORT ARGUMENT AGAINST ABORTION RIGHTSVolume 12, Issue 34Jack MulderDOI: https://doi.org/10.1017/S1477175613000080Available formats PDF Please select a format to send. By using this service, you agree that you will only keep articles for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services. Please confirm that you accept the terms of use. Cancel Send ×Send article to Google Drive To send this article to your Google Drive account, please select one or more formats and confirm that you agree to abide by our usage policies. If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account. Find out more about sending content to Google Drive. A SHORT ARGUMENT AGAINST ABORTION RIGHTSVolume 12, Issue 34Jack MulderDOI: https://doi.org/10.1017/S1477175613000080Available formats PDF Please select a format to send. By using this service, you agree that you will only keep articles for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services. Please confirm that you accept the terms of use. Cancel Send ×Export citation. (shrink)

A significant methodological difference between analytic and continental philosophers comes out in their differing attitudes to transcendental reasoning. It has been an object of concern to analytic philosophy since the dawn of the movement around the start of the twentieth century, and although there was briefly a mini-industry on the validity of transcendental arguments following Peter Strawson’s prominent use of them, discussion of their acceptability – usually with a negative verdict – is far more common than their positive use within (...) a philosophical system or to justify a specific claim. By contrast, in the continental traditions starting with Kant but enduring throughout the twentieth century and beyond, some form of transcendental reasoning is close to ubiquitous, notwithstanding that what one means by the transcendental is significantly reconfigured by phenomenology, and then the genealogical turn, as well as by a more constructivist understanding of philosophy. Concerns about the status of transcendental reasoning certainly exist for continental philosophers, but continued creative use persists, and there is no general agreement that transcendental argumentation is especially problematic. In fact, it is more commonly claimed, and it is certainly frequently implied, that a transcendental dimension is of the essence of philosophy. Any philosophical activity that does not reflect on its own conditions of possibility is naïve, or pre-critical, and the sometimes pilloried continental enquiries into the ‘problem of modernity’ are but one way of attempting to reflect on the conditions of contemporary philosophical discourse, subjectivity, and cultural life more generally. Much of this chapter will hence be concerned to offer both an explicit and implicit rationale for the divergent attitudes of analytic and continental philosophers vis-à-vis transcendental reasoning. We give an incomplete account of what transcendental arguments are, review the major analytic criticisms of them, gesture towards some of the recent continental appropriations of such arguments (focusing on the themes of embodiment and time), consider the extent to which analytic criticisms apply to such usages, and attempt to bring to the fore the differing explanatory norms that justify these divergent practices. (shrink)

In this paper I argue that racism’s subtle and insidious reach should lead us to prefer an account of religious experience that is capable of reckoning with that reach, an account that, I shall argue, appears in the work of St. John of the Cross. The paper begins with an analysis of race and racism and the way in which the latter can have existential and even spiritual effects. The argument is then applied particularly to white people and the deleterious (...) effects racism has on their intellects, wills, and even memories, not merely inwardly but also as a result of what Charles Mills famously calls an epistemology of ignorance. Notably, intellect, will, and memory are the key sites for union in St. John’s discussion. In the last main section, I discuss how progress in the mystical life can be hindered by racism’s effects even while it is possible for there to be “touches of union” on the way. Another result of this inquiry is that it shows how a widely-used schema, such as St. John’s, will require spiritual aspirants to deal with racism, both in themselves and in the world. (shrink)

This essay examines the relationship that obtains between Merleau-Ponty and Derrida through exploring an interesting point of dissension in their respective accounts of decision-making. Merleau-Ponty's early philosophy emphasizes the body-subject's tendency to seek an equilibrium with the world (by acquiring skills and establishing what he refers to as 'intentional arcs'), and towards deciding in an embodied and habitual manner that minimizes any confrontation with what might be termed a decision-making aporia. On the other hand, in his later writings, Derrida frequently (...) points towards a constitutive 'undecidability' involved in decision-making. He insists that a decision, if it is genuinely to be a decision, must involve a leap beyond all prior preparations, and this ensures that an aporia surrounds any attempt to decide. One must always decide without any equilibrium or stability, and yet these are precisely the things that Merleau-Ponty claims that our body moves us towards. Most of this essay will explore the significance of this disparity, and it will be argued that many of Merleau-Ponty's insights challenge the Derridean conception of the undecidability involved in decision-making. This becomes most obvious when comparing the decision-making processes of those expert in a particular field to those who are merely competent (for example chess), and this essay will attempt to establish that the aporia that Derrida discerns can actually be seen to constrict. (shrink)

This note explores the common core of constructive, intuitionistic, recursive and classical analysis from an axiomatic standpoint. In addition to clarifying the relation between Kleene’s and Troelstra’s minimal formal theories of numbers and number-theoretic sequences, we propose some modified choice principles and other function existence axioms which may be of use in reverse constructive analysis. Specifically, we consider the function comprehension principles assumed by the two minimal theories EL and M, introduce an axiom schema CFd asserting that every decidable property (...) of numbers has a characteristic function, and use it to describe a precise relationship between the minimal theories. We show that the axiom schema AC00 of countable choice can be decomposed into a monotone choice schema AC00m (which guarantees that every Cauchy sequence has a modulus) and a bounded choice schema BC00. We relate various (classically correct) axiom schemas of continuous choice to versions of the bar and fan theorems, suggest a constructive choice schema AC1/2,0 (which incidentally guarantees that every continuous function has a modulus of continuity), and observe a constructive equivalence between restricted versions of the fan theorem and correspondingly restricted bounding axioms \documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$${AB_{1/2,0}^{2^{\mathbb{n}}}}$$\end{document}. We also introduce a version WKL!! of Weak König’s Lemma with uniqueness which is intermediate in strength between WKL and the decidable fan theorem FTd. (shrink)

In this essay, I take off from Nathan Widder’s impressive book, Reflections on Time and Politics, by highlighting what I take to be one of the major internal differences within continental philosophy that Widder’s book helps to make manifest: that between phenomenology and post-structuralism (which includes the renewed interest in, and use of, Nietzsche and Bergson’s work by poststructuralist philosophers). While many deplore the use of umbrella terms like these, I hope to be able to proffer some useful generalisations about (...) each in regard to their philosophies of time. And while I think that Widder, Deleuze, et al are roughly correct in their diagnosis of phenomenology’s association of time (or, better, temporality) with the subject, including with the movement of subject, I am not convinced that they are correct in considering this to be a theoretical weakness, nor that the proffered alternatives are to be preferred. I myself am pulled both ways, and in a critical vein here want to point to some problems with the “time out of joint” trajectory of Widder, Deleuze, Derrida, and others, or at the very least to establish some risks that are associated with such a perspective. My basic worry is that too often the transcendental critique of vulgar time and any emphasis on the “living-present” and other such “chronopathologies” trades on claims of necessity that are either speculative (the transcendental claim is not established as a necessary one, but is at best a weak inference to a better explanation) or that depend upon their association with an accompanying moral and political tenor (what I have elsewhere called “empirico-romanticism” ) that threatens to be dogmatic. While I agree with Widder and others that time and politics are intimately connected I also think that theoretical accounts of this fragile connection need to be careful to avoid lapsing into dogmatism, and this is so even if the relevant conception of time is not tethered to any teleological account of the trajectory of history. (shrink)

Based on 10 months of mixed ethnographic and archival research, this study is concerned with ways in which contemporary agro-environmental subjectivities and practices in a southwestern Oklahoma farming community are rooted in the massive state-level interventions of the New Deal era and their successors. We are likewise concerned with how those interventions have become interdigitated with moral discourses and community ethics, as simultaneous expressions of both farmers’ identities and the systems of power in which they practice farming. Through historic and (...) ethnographic evidence, we demonstrate the ways in which the localization of American agricultural conservation and the attendant, edificatory role of resource bureaucracies have shaped contemporary practices and ideologies of natural resource stewardship among conventional farmers and ranchers. (shrink)

This book investigates the complex, sometimes fraught relationship between phenomenology and the natural sciences. The contributors attempt to subvert and complicate the divide that has historically tended to characterize the relationship between the two fields. Phenomenology has traditionally been understood as methodologically distinct from scientific practice, and thus removed from any claim that philosophy is strictly continuous with science. There is some substance to this thinking, which has dominated consideration of the relationship between phenomenology and science throughout the twentieth century. (...) However, there are also emerging trends within both phenomenology and empirical science that complicate this too stark opposition, and call for more systematic consideration of the inter-relation between the two fields. These essays explore such issues, either by directly examining meta-philosophical and methodological matters, or by looking at particular topics that seem to require the resources of each, including imagination, cognition, temporality, affect, imagery, language, and perception. (shrink)

We present a novel annotated dataset of legal cases pertaining to Article 6 – the right to a fair trial – of the European Convention on Human Rights (ECHR). This dataset will serve as a useful resource to the research community, to assist in the training and evaluation of AI systems designed to embody the legal reasoning involved in determining the appropriate legal outcome from a description of the case material. The annotations were applied to provide finer-grain classifications of legal (...) cases at the document level. Each classification label was sourced from a domain knowledge model, derived with legal expert guidance and known as an Angelic Domain Model (ADM), such that the classifications correspond to the actual legal rationales used by the Court when determining the outcome of a given case. We discuss our annotation pipeline, including annotator training, inter-annotator reliability evaluation, and the dissemination of the annotation outputs and associated metadata. (shrink)

The aim of the following lines is to reinstate some unpublished fragments into two letters written by Freud to Fliess on 12 and 22 December 1897, respectively. These dates refer to a period in Freud’s elaborations traditionally considered subsequent to his renunciation of the seduction theory. As is well known, the interpretation of an earlier letter to Fliess, written by Freud on 21 September 1897, makes his revocation into the first stage of what has since become Freudian psychoanalysis. This “turning (...) point” has allowed many an interpreter to grasp Freudian psychoanalysis as a theory of instinctive fantasies. Yet, the conventional dots, frequently used in The Origins of Psycho-analysis to indicate editorial omissions, raise the issue: Do hitherto unknown quantities prevent us from understanding what the precise nature of this “turning point” might be?In the English and subsequent German editions of the Freud-Fliess correspondence there are indeed some clues of uncertainty as regards Freud’s definitive repeal of his seduction theory. Consider, for example, the statement from a letter dated 31 August 1898: “The secret of this restlessness is hysteria.”2 Freud cannot rest on his new hypothesis about the nature of neurosis since the etiology of hysteria continues to be a secret. A particularly dense passage of the same letter seems to elaborate on the causes of Freud’s agitation.True, I have a good record of successes, but perhaps they have been only indirect, as if I had applied the lever in the right direction for the line of cleavage of the substance; but the line of cleavage itself remains unknown to me. [O, p. 262] Maria Torok is the author of The Wolf-Man’s Magic Word , forthcoming in translation, 1986. “Unpublished by Freud to Fliess” is part of a book-length study she is completing on the genesis of Freudian concepts. Nicholas Rand, assistant professor of French at the University of Wisconsin—Madison, is the translator of The Wolf-Man’s Magic Word. (shrink)

This article examines Derrida’s insistence on the contretemps that breaks open time, paying particular attention to Politics of Friendship and the way in which this book envisages the ‘untimely’ as both interrupting, and making possible, friendship. Although I suggest that Derrida’s temporal deconstruction of the Aristotelian distinction between utility and ‘perfect’ friendships is convincing, I also argue that Derrida’s own account of friendship is itself touched by time, in the peculiar sense of ‘touched’ that connotes affected and wounded. Derrida’s work (...) instantiates what Husserl might call a transcendental pathology, in that it intermittently instantiates an ethics of non-presentist time (the time which is also the transcendental condition for the event of friendship), and, by contrast, disparages the significance of what we might call an ethics of phronesis, a ‘lived’ friendship of ‘omni-temporal’ dispositions, and embodied and habitual patterns. I end this article by proposing a dialectic between the disjunctive and conjunctive aspects of time that does not accord any kind of a priori privilege to the one over the other. (shrink)

No detailed description available for "Berkeley's American Sojourn".

This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and (...) made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

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

Any movement worth its salt has a creation myth. Analytic metaphysics is no exception. According to legend, it was born from the clash of two titans. On the one side, was the anti-metaphysical Logi...

This paper provides a background to, detailed exploration, and then critique of, the influential notion of economic performativity. It begins with a broad sweep of the theoretical developments in economic sociology in the years before the advance of the performativity program. In doing so it outlines the theoretical quandary that performativity sought to move beyond. Having set the scene, it then looks at the performativity thesis in detail, explaining how it seeks to do away with modern ontological binaries like the (...) object/subject dichotomy. Once the performativity thesis has been unpacked, it is critiqued. Leading to the conclusion, that while there have been some benefits to the performative approach, especially in research looking at finance, the performativity thesis ultimately fails in its attempt to move beyond the ontology of “the moderns”, and does little to shift the debates in economic sociology that predated its popularity. (shrink)

Volume 2, Issue 2, June 2018, Page 119-124.

Prominent author and cultural critic Wendell Berry is well known for his contributions to agrarianism and environmentalism, but his commentary on education has received comparatively little attention. Berry has been eloquently unmasking America's cultural obsession with restless mobility for decades, arguing that it causes damage to both the land and the character of our communities. Education, he maintains, plays a central role in this obsession, inculcating in students' minds the American dream of moving up and moving on. Drawing on Berry's (...) essays, fiction, and poetry, Jack R. Baker and Jeffrey Bilbro illuminate the influential thinker's vision for higher education in this pathbreaking study. Each chapter begins with an examination of one of Berry's fictional narratives and then goes on to consider how the passage inspires new ways of thinking about the university's mission. Throughout, Baker and Bilbro argue that instead of training students to live in their careers, universities should educate students to inhabit and serve their places. The authors also offer practical suggestions for how students, teachers, and administrators might begin implementing these ideas. Baker and Bilbro conclude that institutions guided by Berry's vision might cultivate citizens who can begin the work of healing their communities -- graduates who have been educated for responsible membership in a family, a community, or a polity. (shrink)

In this paper, I explore the complex ethical dynamics of violence and nonviolence in Mahāyāna Buddhism by considering some of the historical precedents and scriptural prescriptions that inform modern and contemporary Buddhist acts of self-immolation. Through considering these scripturally sanctioned Mahāyāna ‘case studies,’ the paper traces the tension that exists in Buddhist thought between violence and nonviolence, outlines the interplay of key Mahāyāna ideas of transcendence and altruism, and comments on the mimetic status and influence of spiritually charged texts. It (...) is the contention of this paper that violent scriptural metaphors can create paradigms of enactment that are paradoxically illustrative of the core ‘non-violent’ Mahāyāna virtues of compassion, giving, patience, and vigor. The discussion will show that these virtues are underpinned by the Mahāyāna philosophical mainstays of non-duality, bodhisattvic transcendent altruism, skillful means, and dependent co-origination. (shrink)

In the late 1980s, the American economist Jeremy Rifkin claimed that “a battle is brewing over the politics of time” because he felt that the pivotal issue of the twenty first century would be the question of time and who controlled it. I argue in this chapter that a battle over the politics of time (and the metaphysics of time) is also a major part of what is at stake in the differences between analytic and continental philosophy. Very different philosophies (...) of time, and associated methodological techniques, serve to define representatives of each of these groups and also to guard against their potential interlocutors. To begin to illustrate this, I offer a patchy history of philosophy of time in the early twentieth century, the period in which the idea of a ‘divide’ between two ways of doing philosophy began to be entrenched. (shrink)

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