This paper treats Deleuze's first synthesis of time and the corresponding concept of larval subjectivity by routing it through a biophilosophy of organism. I develop, out of my reading of Deleuze, a temporal concept of organismic subjectivity.

Louis Frédéric Ancillon was a member of the Prussian Academy of Sciences and Belles Lettres whose imagined dialogue between Berkeley and Hume was read to the Academy in 1796 and published in 1799. It is important as an indicator of the reception of Hume and Berkeley in francophone philosophical circles in late eighteenth-century Prussia. Our introduction is followed by an English translation with notes.

The outline of modern macroeconomics took shape in Britain in the early nineteenth century thanks, in part, to David Ricardo, one of the most influential economists of the time. Britain was challenged by monetary inflation, industrial unemployment and the loss of jobs abroad. Ricardo pointed the way forward. As a financier and Member of Parliament, he was well versed in politics and commercial affairs. His expertise is shown by the practicality of his proposals, including the resumption of the gold standard, (...) which was essential given the destabilizing policy of the Bank of England. Ricardo's expertise appears also in his debate with T. R. Malthus about whether an industrial economy can suffer a prolonged depression. Say's Law of Markets and the Quantity Theory of Money figure prominently in his works, but not in an extreme form. He was instead a subtle theorist, recognizing the non-neutrality of money, trade depressions and unemployment. (shrink)

This essay represents a novel contribution to Nietzschean studies by combining an assessment of Friedrich Nietzsche’s challenging uses of “truth” and the “eternal return” with his insights drawn from Indian philosophies. Specifically, drawing on Martin Heidegger’s Nietzsche, I argue that Nietzsche’s critique of a static philosophy of being underpinning conceptual truth is best understood in line with the Theravada Buddhist critique of “self ” and “ego” as transitory. In conclusion, I find that Nietzsche’s “eternal return” can be understood as a (...) direct inversion of “nirvana”: Nietzsche celebrates profound attachment to each and every moment, independent from its pleasurable or distasteful registry. (shrink)

Nyāyadarśanam.--Vaiśeṣikadarśanam.--Sāṅkhyadarśanam.--Yogadarśanam.--Mīmāṃsādarśanam.- -Vedāntadarśanam.