It is often claimed that all acts of supererogation involve sacrifice. This claim is made because it is thought that it is the level of sacrifice involved that prevents these acts from being morally required. In this paper, I will argue against this claim. I will start by making a distinction between two ways of understanding the claim that all acts of supererogation involve sacrifice. I will then examine some purported counterexamples to the view that supererogation always involves sacrifice and (...) examine their limitations. Next, I will examine how this view might be defended, building on comments by Dale Dorsey and Henry Sidgwick. I will then argue that the view and the argument in favor of it should be rejected. I will finish by showing how an alternative explanation for the limits of moral obligation avoids the problems facing The Sacrifice View. (shrink)

We create value for ourselves by making sacrifices. In Sacrifice and Value, Sidney Axinn presents the role of sacrifice in the work of many figures in the history of Philosophy. A novel feature is the attention given to Kant's use of sacrifice, and the way this changes the usual view of the Categorical Imperative, and Kant's concept of value.

In ancient China, the preparation of food and the offering up of food as a religious sacrifice were intimately connected with models of sagehood and ideas of self-cultivation and morality. Drawing on received and newly excavated written sources, Roel Sterckx's book explores how this vibrant culture influenced the ways in which the early Chinese explained the workings of the human senses, and the role of sensory experience in communicating with the spirit world. The book, which begins with a survey of (...) dietary culture from the Zhou to the Han and offers some intriguing insights into the ritual preparation of food--some butchers and cooks were highly regarded and would rise to positions of influence as a result of their culinary skills--and the sacrificial ceremony itself. As a major contribution to the study of early China and to the development of philosophical thought, the book will be essential reading for students of the period, and for anyone interested in ritual and religion in the ancient world"--Provided by publisher. (shrink)

_A trenchant analysis of sacrifice as the foundation of the modern, as well as the ancient, social order_ The modern conception of sacrifice is at once cast as a victory of self-discipline over desire and condescended to as destructive and archaic abnegation. But even in the Old Testament, the dual natures of sacrifice, embodying both ritual slaughter and moral rectitude, were at odds. In this analysis, Terry Eagleton makes a compelling argument that the idea of sacrifice has long been misunderstood. (...) Pursuing the complex lineage of sacrifice in a lyrical discourse, Eagleton focuses on the Old and New Testaments, offering a virtuosic analysis of the crucifixion, while drawing together a host of philosophers, theologians, and texts—from Hegel, Nietzsche, and Derrida to the _Aeneid _and _The Wings of the Dove_. Brilliant meditations on death and _eros_, Shakespeare and St. Paul, irony and hybridity explore the meaning of sacrifice in modernity, casting off misperceptions of barbarity to reconnect the radical idea to politics and revolution. (shrink)

The rule of law is a necessary condition for any substantive theory of justice. If a theory sacrifices the rule of law, justice, too, is sacrificed. The connection between the necessary condition and justice is explored in the work of John Rawls, H. L. A. Hart, Karl Marx, Emile Durkheim, Albert Camus and William Shakespeare. The conceptions of justice elaborated in each of these political thinker's works share very little more than the rule of law. Since the conceptions examined are (...) so different and the necessary condition is contained in each, I conclude that there is substantial support for the thesis. ;In order to do justice to the texts examined in this dissertation the plain language, the words on the page, must be given priority but cannot be fully determinative of the text's meaning. The immanent structure of the text, the rules of the text which give it shape and form, must also be discerned. There are no particular rules for interpretation in general, yet each text contains within it its own individual rules. The rules of the text are what allow the meanings of the text to play themselves out for different readers. Understanding the history of the text is also important for interpretation. ;Some interpretations of the theories of justice examined here have sought to change the substance of that theory through interpretation. For example, Marx's theory depends upon the law of equal commodity exchange. As shown in chapter three, if an alien supposition of distributive justice is interpreted into Marx's theory so that the surplus value which Marx claims belongs to the capitalist is redistributed, then the proposed transition to communism, which Marx analyzed and supported, will not occur. Doing justice to Marx's texts allows Marx's theory of justice to come through and be judged on its own terms. Only after that has been accomplished can it be evaluated and compared with other theories. The same association between interpretative method and substantive meaning is demonstrated for each theory. The conclusion compares interpretation in law and drama and connects doing justice to texts with justice. (shrink)

We emerge from certain activities with an altered sense of self. Whether returning from a warzone or from an experience as common as caring for an aging parent, one might remark, “I’m not the same person I was.” I argue that such transformations are relevant to debates about what morality requires of us. To undergo an alteration in one’s self is to make a special kind of sacrifice, a sacrifice of self. Since projects can be more or less morally obligatory (...) to the extent that they require more or less sacrifice, we must incorporate these unique sacrifices into any accounting of the contours and limits of moral obligation. But sacrifices of self pose a special difficulty for any such accounting, precisely because of their transformative nature. Unlike most other sacrifices, they cannot be analyzed entirely in terms of wellbeing. Using real-world case studies and examples, I argue for the existence of two types of sacrifice of self, involving changes in identity and moral agency. I argue that sacrifices of self require particular attention because they may be extra difficult to compare with other costs and with moral gains. (shrink)

_An examination of the philosophical notion of sacrifice from Kant to Nietzsche._.

In this paper I elaborate a notion of nurses’ professional self as one who is attracted towards intrinsic value. My previous work in 2003 has shown how nurses, who see intrinsic value in their work, experience self‐affirmation when they believe that they have made a difference to that which they see to have value. The aim of this work is to reveal a further aspect of nurses’ professional self. I argue that nurses’ desire towards that which they see to have (...) intrinsic value, is a necessary and self‐transcending aspect of a nurses’ professional self. I argue further that nurses’ desire towards intrinsic value inevitably involves their vulnerability. Nurses who see intrinsic value are shown to be vulnerable to self‐sacrifice in their inclination to work for the good of their patients, at the expense of themselves. Yet an ability to transcend their self in this way remains a necessary aspect of a nurse's professional self, which requires nurture and support through nurse education. (shrink)

From Thomas Hobbes to Jeremy Bentham, 'British Moralists' have questioned whether being virtuous makes you happy. Roger Crisp elucidaties their views on happiness and virtue, self-interest and sacrifice, and well-being and morality, and highlights key themes such as psychological egoism, evaluative hedonism, and moral reason in their thought.

In the ever more uncertain career context, many individuals engage in a form of career sacrifice at some point in their career journey; that is, giving up of certain career goals/actions or reshaping career decisions to accommodate specific work or life demands. This conceptual paper unpacks CS as an important yet little explored dimension of career decision making. Specifically, the paper examines possible triggers of CS as well as the diverse nature of CS, ranging from short-term type of sacrifice to (...) more significant and long-term sacrifice. We explore the context of this type of career decision making, specifically the intersection of work and non-work-related triggers and conclude by discussing possible work and non-work outcomes both at the individual as well as organizational level. CS outcomes range from enhanced career self-management and relational benefits to positive organizational contributions, but at times can also lead to regret. Areas for future research are identified, especially exploration of demographic and more macro level variables as possible moderators in CS decisions. Future theoretical development of CS is discussed too. (shrink)

Judith Jarvis Thomson has recently proposed a new argument for the thesis that killing the one in the Trolley Problem is not permissible. Her argument relies on the introduction of a new scenario, in which the bystander may also sacrifice herself to save the five. Thomson argues that those not willing to sacrifice themselves if they could may not kill the one to save the five. Bryce Huebner and Marc Hauser have recently put Thomson's argument to empirical test by asking (...) people what they should do in the new trilemma case, in which they may also sacrifice themselves. They found that the majority judge that they should either kill the one or sacrifice themselves; Huebner and Hauser argue that those numbers speak against Thomson's argument. But Thomson's argument was about the dialectical effect of the new trilemma on the traditional dilemma, rather than about the trilemma itself. Here I present the results of a study in which I asked subjects first what they should do in the trilemma and then what they should do in the traditional Trolley Problem. I found that, if asked first about the trilemma, subjects then have the intuition that killing the one in the traditional Bystander at the Switch is not permissible?exactly what Thomson's argument had predicted. (shrink)

The well-being account of sacrifice says that sacrifices are gross losses of well-being. This account is attractive because it explains the relationship between sacrifice and moral obligation. However, sacrifices made on behalf of loved ones may cause trouble for the account. Loving sacrifices occur in a context where the agent’s well-being and the beneficiary’s well-being are intertwined. They present a challenge to individualism about well-being. Drawing inspiration from feminist philosophers and bioethicists, I argue that a notion of ‘relational well-being’, analogous (...) to ‘relational autonomy’, can help account for loving sacrifices without either undermining the well-being theory of sacrifice or minimizing the very real sacrifices made in caregiving situations. (shrink)

Vanessa Carbonell argues that sacrifices of self, unlike most other sacrifices, cannot be analyzed entirely in terms of wellbeing. For this reason, Carbonell considers sacrifices of self as posing a problem for the wellbeing theory of sacrifice and for discussions about the demandingness of morality. In this paper I take issue with Carbonell’s claim that sacrifices of self cannot be captured as prudential harms. First, I explain why Carbonell considers sacrifices of self particularly problematic. In order to determine whether some (...) state of affairs is harmful for someone, it is necessary to assume a particular account of welfare. In this paper, I assume the self-fulfillment account of welfare. I introduce this theory and show that it can account for the harm of sacrifices of self. (shrink)

Intellectual sacrifice -- Intellectual expulsion -- Historical forms of mystification -- The path of demystification -- Conclusion -- A brief letter from René Girard -- Other mimetic paradoxes -- Interlude: corrections and paradoxes -- Girard's ontological argument for the existence of God -- Mimetic theory's post-Kantian legacy -- Mimetic theory and hermeneutic Communism -- The self in crisis -- Hermeneutic mimetic theory.

Le récit fameux de Gn 22 sert ici de toile de fond à un débat hautement significatif. Pour Jacques Rolland, la «ligature» d�Isaac doit être soustraite aux mésinterprétations sacrificielles et récuse à l�avance toute foi dans une mort rédemptrice (du Christ notamment). Pour Silvano Petrosino, cette mise à l�épreuve de l�Alliance se continue plutôt et culmine même dans la vie et la pâque du Fils «se faisant obéissant jusqu�à la mort de la Croix». Mais la fascination idolâtrique par le sacrifice (...) reste une tentation dont la tradition chrétienne peine à se libérer. (shrink)

"For never are the ways of music moved without the greatest political laws being moved."Whitman's "Song of Myself" and Ginsberg's "Howl" both contain the description of a voluntary self-sacrifice, symbolically committed by the poets themselves. In this article, we propose to study these sacrificial representations, and the mechanism underlying them, in the light of René Girard's scapegoat theory, in order to show the function that these sacrifices play in society. The analysis is also based on formal considerations, especially the use (...) these two poets make of the long free verse, also called "verset."1The theme of sacrifice and the identification of the poets with Christ have already been analyzed, but never... (shrink)

As witnessed over the last year, immunity emerged as one of most highly debated topics in the current Covid-19 pandemic. Countries around the globe have been debating whether herd immunity or lockdown is the best response, as the race continues for the development and rollout of effective vaccines against coronavirus and as the economic costs of implementing strict containment measures are weighed against public health costs. What became evident all the more is that immunity is precisely what bridges between biological (...) life and political life in the current climate, be it in terms of the contentious notion of herd immunity, the geopolitical struggle for vaccines, or the possible emergence of “Covid-elite”, i.e. holders of so-called “immunity passports”. Immunity, as such, is certainly not only a matter of science and biology alone, but is inherently political in the way that pandemics themselves are often highly politicised. Drawing on the work of Roberto Esposito and other literature from the field of biopolitics and immunology, this paper provides a critical examination of the concept of immunity in light of the recent events, highlighting the intersections between the politics of defence and the politics of sacrifice which animate governments’ immunitary responses to the Covid-19 pandemic. The paper ends with a discussion on the forms of solidarity and local initiatives that have been mobilised during the current pandemic and their potential for an affirmative form of biopolitics. Overall, the main aim of this paper is to provide a critical cultural and philosophical analysis of Covid-19 debates and responses and a nuanced account on the biopolitical effects of the current pandemic, highlighting the paradoxical nature of immunity which straddles at once negative practices of defence and sacrifice as well as affirmative forms of community and solidarity beyond state apparatuses. (shrink)

This paper combines the social psychology concept of moral elevation with the evolutionary concept of traditions as descendant-leaving strategies to produce a new explanation of the role of saints in Christianity. Moral elevation refers to the ability of prosocial acts to inspire people to engage in their own acts of charity and kindness. When morally elevating stories and visual depictions become traditional by being passed from one generation to the next, they can produce prosocial behavior advantageous to survival and reproduction (...) among many generations of descendants. Traditions that increase the number of descendants in future generations can be seen as descendant-leaving strategies. Stories and visual depictions of the sacrifices of saints appear to be designed to produce states of moral elevation, and they have been transmitted from one generation to the next for many centuries. We propose that this ability of sacrificing saints to inspire future generations to engage in prosocial acts has contributed to the continuation and spread of Christianity. (shrink)

:This article revisits Michael Haneke's Caché as a filmic transformation of the traditional bond between sacrificial violence, morality and community building. By drawing mainly on striking correspondences with Jacques Derrida's view of the “mystical” origin of authority and of the limits of moral representation, the article aims to probe into Haneke's strategies of concealment. In so doing, the article proposes a “postsecular” interpretation of the symbolic meaning of the enigmas of the “ghost director” within the film, and of Majid's theatrical (...) self-sacrifice. (shrink)

Heidegger’s treatment of self-sacrifice has suffered neglect. In this paper, it is critically analysed and found wanting, and it is argued that for a proper understanding its historical location must be taken into account. The way he treats self-sacrifice presents a particular instance of many recurrent features in his thinking. Some of these can be better understood by reference to the kinship with certain forms of religious thought. In particular, the absence of a moral dimension has a counterpart in certain (...) familiar forms of religiosity. (shrink)

Although sovereign power is often defined as transcending legal and religious norms, the work of historians like Prodi and Agamben has drawn our attention to the ways in which modern accounts of sovereignty depend fundamentally upon the fusion and transformation of these norms. In Latin Christendom, this process was enabled by the juridical quality of ecclesiastical authority, its expression through laws similar in form and structure to those of civil power. There was, however, an important strand of Catholic thinking from (...) the late-sixteenth century which emphasised the centrality of sacrifice, rather than law or jurisdiction, in creating communities. For Catholic polemicists like Rossaeus (William Reynolds) sacrifice came before law and the juridical organisation of human society was secondary to the ritual and ceremonial. This article will examine the roots of this claim in post-Tridentine discussions of the Mass as a sacrifice and will go on to show how it was used to defend the primacy of the Catholic Church, particularly in 1590s France. It will consider the impact of this argument and suggest its importance in provoking new and more powerful articulations of both royal sovereignty and papal power. (shrink)

Many philosophers hold that the achievement of one's goals can contribute to one's welfare apart from whatever independent contributions that the objects of those goals or the processes by which they are achieved make. Call this the Achievement View, and call those who accept it achievementists. In this paper, I argue that achievementists should accept both that one factor that affects how much the achievement of a goal contributes to one’s welfare is the amount that one has invested in that (...) goal and that the amount that one has invested in a goal is a function of how much one has personally sacrificed for its sake, not a function of how much effort one has put into achieving it. So I will, contrary to at least one achievementist, be arguing against the view that the greater the amount of productive effort that goes into achieving a goal, the more its achievement contributes to one's welfare. Furthermore, I argue that the reason that the achievement of those goals for which one has personally sacrificed matters more to one’s welfare is that, in general, the redemption of one's self-sacrifices in itself contributes to one’s welfare. Lastly, I argue that the view that the redemption of one's self-sacrifices in itself contributes to one's welfare is plausible independent of whether or not we find the Achievement View plausible. We should accept this view so as to account both for the Shape of a Life Phenomenon and for the rationality of honoring "sunk costs.". (shrink)

Max Horkheimer and Theodor W. Adorno famously argued that ‘myth is already enlightenment, and enlightenment reverts to mythology.’ Although much scholarship has analyzed and built upon Horkheimer and Adorno’s insight, it has often conflated myth with another concept: epic. By closely reading Horkheimer and Adorno’s Dialectic of Enlightenment, this article disentangles the two concepts and elucidates key features of myth. Sacrifice, it argues, stood at the centre of myth, connecting and organizing its other dimensions. Next, the article reconstructs the lineage (...) of Horkheimer and Adorno’s account of myth and sacrifice in the fields of anthropology, ethnology, and sociology. Specifically, Horkheimer and Adorno drew on analyses of sacrificial rites in these disciplines to argue that sacrifices constituted a transaction between worshipers and gods and, therefore, established control, disempowerment, and fraud. Finally, the article takes up Horkheimer and Adorno’s task of tracing the conduits between myth and enlightenment by identifying parallel features of sacrifice and modern wage labor. To conclude, the article indicates the significance of mythical sacrifice by connecting its analysis of wage labour to contemporary theorizing about the ‘theological dimensions of capitalism.’ Together, these arguments show the centrality of Dialectic to theories of myth as conceptual tools and critical resources. (shrink)

Sacrifice Imagined is an original exploration of the idea of sacrifice by one of the world's preeminent philosophers of religion. Despisers of religion have poured scorn upon the idea of sacrifice as an index of the irrational and wicked in religious practice. Nor does its secularised form seem much more appealing. One need only think of the appalling cult of sacrifice in numerous totalitarian regimes of the twentieth century. Yet sacrifice remains a part of our cultural and intellectual 'imaginary'. Hedley (...) proposes good reasons to think that issues of global conflict and the ecological crisis highlight the continuing relevance of the topic of sacrifice for contemporary culture. The subject of sacrifice has been decisively influenced by two books: Girard's The Violence and the Sacred and Burkert's Homo Necans. Both of these are theories of sacrifice as violence. Hedley's book challenges both of these highly influential theories and presents a theory of sacrifice as renunciation of the will. His guiding influences in this are the much misunderstood Joseph de Maistre and the Cambridge Platonists. (shrink)

Suppose that people in the affluent countries can easily save the lives of the starving needy in poor countries. Then, three points seem to follow. First, it is wrong for these people not to make the easy rescue . Second, it is wrong to stop making the easy rescue even if they have made many rescues already . Third, if we accept the first two points, the demands of morality are super-extreme. That is, people have to keep making trivial sacrifices (...) until there is no more trivial sacrifices to make . Here, predictably, our commonsense will resist the third point. However, I argue in this paper that, since the first two points are harder to refute, we have to accept the third point anyway. (shrink)

In this paper I rely on recent literature that emphasises the importance of recognition in Hegel's philosophy in order to apply the recognition-theoretic approach to the notion of sacrifice in the Phenomenology of Spirit. Firstly, I conduct a preliminary analysis by examining the general meaning of sacrifice as a form of determinate negation. Secondly, I focus on two phenomenological moments (the struggle between ?faith? and ?pure insight?, and the cult) in order to answer the question, ?Is a real (effective and (...) unselfish) sacrifice possible?? Finally, I argue that sacrifice should be considered as a Darstellung, and I explain the twofold connection between sacrifice and recognition. I conclude that there is no sacrifice without recognition, and the process of recognition is intrinsically sacrificial. (shrink)

This article is intended to raise the question of whether sacrifice can be regarded as constituting a deep ethical structure in the relationship between patient and carer. The significance of sacrifice in a patient-carer relationship cannot, however, be fully understood from the standpoint of the consistently utilitarian ethic that characterizes today’s ethical discourse. Deontological ethics, with its universal principles, also does not provide a suitable point of departure. Ethical recommendations and codices are important and can serve as general sources of (...) knowledge when making decisions, but they should be supplemented by an ethic that takes into consideration contextual and situational factors that make every encounter between patient and carer unique. Caring science research literature presents, on the whole, general agreement on the importance of responsibility and devotion with regard to sense of duty, warmth and genuine engagement in caring. That sacrifice may also constitute an important ethical element in the patient-carer relationship is, however, a contradictory and little considered theme. Caring science literature that deals with sacrifice/self-sacrifice indicates contradictory import. It is nevertheless interesting to notice that both the negative and the positive aspects bring out the importance of the concept for the professional character of caring. The tradition of ideas in medieval Christian mysticism with reference to Lévinas’ ethic of responsibility offers a deeper perspective in which the meaningfulness of sacrifice in the caring relationship can be sought. The theme of sacrifice is not of interest merely as a carer’s ethical outlook, but sacrifice can also be understood as a potential process of transformation towards health. The instinctive or conscious experience of sacrifice on the part of the individual patient can, on a symbolic level, be regarded as analogous to the cultic or religious sacrifice aiming at atonement. Sacrifice appears to the patient as an act of transformation to achieve atonement and healing. Atonement then implies finding meaningfulness in one’s suffering. The concept of sacrifice, understood in a novel way, opens up a deeper dimension in the understanding of suffering and makes caring in ‘the patient’s world’ possible. (shrink)

In “Modern Abstract Sacrifice in Robespierre’s Terror and Hitler’s Holocaust,” I use Hegel’s analysis of Robespierre’s Terror in the Phenomenology and Adorno and Horkheimer’s analysis of the Nazi Holocaust in the Dialectic of Enlightenment to identify what I term “modern abstract sacrifice” as the dominant kind of instrumental destruction that took place during these nation-building mass-sacrifices. As I show, these events relied upon a justificatory instrumental logic—a sacrificial story—even if that sacrificial story broke down or was abandoned in practice, in (...) which case the destruction became indiscriminate rather than targeted. First, I analyze Hegel’s critique of the Reign of Terror, which he sees as a product of the immediate identity of the general will and the individual will: the revolutionaries collapsed the will of all and the will of each, rendering individuality as such logically impossible. As a result, all individuals became objects of suspicion worthy of sacrifice by guillotine, for the sake of guaranteeing the triumph of the state based on reason. Next, I analyze Adorno and Horkheimer’s critique of the fascist sacrifice of the Jewish people using their political-economic and pathological theories of antisemitism. Adorno and Horkheimer see fascist antisemitism as a manifestation of the logic of substitution, operative in both liberal capitalist ideology—in which the Jewish people represent the forces of capital, obsolete pre-modern tradition, and statelessness—as well as fascist ideology—in which the Jewish people represent the metaphysical forces of evil and “negativity as such.” Finally, I assert that the principal commonality between modern abstract sacrifice in the Terror and the Holocaust is the fact that the victims were all reduced to exchangeable representatives of an abstract category, in spite of the fact that their unique identities were indispensable for the ideological justification of these mass-sacrifices. (shrink)

In _Sacrifice_, René Girard interrogates the Brahmanas of Vedic India, exploring coincidences with mimetic theory that are too numerous and striking to be accidental. Even that which appears to be dissimilar fails to contradict mimetic theory, but instead corresponds to the minimum of illusion without which sacrifice becomes impossible. The Bible reveals collective violence, similar to that which generates sacrifice everywhere, but instead of making victims guilty, the Bible and the Gospels reveal the persecutors of a single victim. Instead of (...) elaborating myths, they tell the truth absolutely contrary to the archaic sense. Once exposed, the single victim mechanism can no longer function as the model for would-be sacrificers. Recognizing that the Vedic tradition also converges on a revelation that discredits sacrifice, mimetic theory locates within sacrifice itself a paradoxical power of quiet reflection that leads, in the long run, to the eclipse of this institution which is violent but nevertheless fundamental to the development of human culture. Far from unduly privileging the Western tradition and awarding it a monopoly on the knowledge and repudiation of blood sacrifice, mimetic analysis recognizes comparable, but never truly identical, traits in the Vedic tradition. (shrink)

An investigation of the multiple meanings and functions of sacrifice in diverse religious texts and practices from the late Hellenistic and Roman imperial periods.

In both the Phaedrus and Statesman dialogues, the dialectician's method of division is likened to the butchery of sacrificial animals. Interpreting the significance of this metaphor by analyzing ancient Greek sacrificial practice, this essay argues that, despite the ubiquity of the method of division in these later dialogues, Plato is there stressing the logical priority of the method of collection, division's dialectical twin. Although Plato prioritizes the method of collection, the author further argues that, through a kind of 'domestication' of (...) natural kinds, collection renders natural kinds knowable only by constructing them as implicitly divisible. As a result, the method of collection reflects not the wholeness of being but a constructed unity, the internal multiplicity of which makes possible each subsequent division. (shrink)

Sacrifice is shown to be (1) a bestowal which brings pain to the donor; (2) making something holy; (3) the shedding of innocent blood. Six different meanings to 'giving' are analyzed: protection, Bribery, Commerce, Reward, Gift, Sacrifice. This last is existentially intelligible, Not morally intelligible. Gifts celebrate the worth of the recipient, Sacrifices the worth of both donor and recipient. The shedding of blood is explained as necessary to 'give of oneself', And hence it is the highest level of bestowal, (...) And thus is virtuous. (shrink)

The book is at its most profound in sorting out the relation between violence and sacrifice. Altogether, this is a very moving and deep book--philosophically, anthropologically, and religiously.

Nowadays in paleoanthropology it becomes more and more evident that the process of encephalopathy has guided our evolutionary line and that it can be investigated following two main strands of interpretation: the one based on selective mechanisms, which act on large numbers and in a completely random way, and the strand that constitutes the cornerstone of the Darwinian perspective on the evolution of life; or the one that is articulated according to a philosophical approach, aimed at formulating a "law of (...) complexity-consciousness," which, following Teilhard de Chardin's hypothesis, highlights the possible action, within the evolutionary mechanisms, of loadbearing lines of development, responsible for the "formation... (shrink)

According to the ethics of care, practices of care are sources of moral knowledge that take human relatedness into account. However, caregivers may also find themselves in situations that demand sacrifices, even to the point where their own self is at stake. This may not only be cause for concern about the risks of caregivers, the result of an unequal distribution of power, but it may as well be a chance for affirmation of one’s identity, of self-attestation. As Ricoeur argues, (...) giving of the self or even giving one’s life may be the ultimate expression of one’s belonging, in friendship, devotion or loyalty. Ricoeur also considers the meaning of giving a gift, which to him does not lie in any return gift, but rather in the gift as offering, as generosity. Giving is first of all a risk, a sacrifice, with only the hope that it will be received. In this article I aim to extend his argument to the realm of caregiving, thereby supporting my claim that some sort of self-sacrifice is implied in the very act of caring for others. (shrink)

Les sacrifices de poissons sont rares dans la pratique cultuelle grecque : les sources écrites ne les mentionnent que dans des cas particuliers, en dehors des sacrifices alimentaires communautaires. L’iconographie présente un cadre similaire. La mise à l’écart des poissons dans la pratique cultuelle grecque semble correspondre au régime alimentaire des populations égéennes , même si le rôle joué par la faune marine a été en partie sous-estimé jusqu’à présent. Or les découvertes paléoenvironnementales faites dans le temple B du sanctuaire (...) de Kommos ne s’accordent pas avec ce cadre d’ensemble : des restes significatifs de poissons ont été mis au jour dans ce lieu de culte; ils furent en partie consommés lors de repas rituels et en partie brûlés pour les divinités. L’hypothèse d’une origine proche-orientale de cette pratique est envisagée : elle pourrait s’expliquer par la présence dans le sanctuaire des marchands levantins qui installèrent le tripillar shrine dans le temple B. Le rôle joué par les poissons dans les cultes proche-orientaux, et notamment dans celui de la déesse Atargatis aux époques hellénistique et romaine, est mis en exergue.Fish sacrifices are rare in Greek cult practices; apart from communal sacrifices, the literary and iconographical evidence presents us with only a few special cases. This situation seems to reflect the Greek population’s diet, based on cereals, fruits, vegetables ²and bred livestock. However, to date, the importance of fish has been partly underestimated by scholars. The excavation of the Kommos sanctuary reveals a new aspect: fish remains are found in some contexts, sometimes heavily burnt as part of a ritual. We take into account the possibility that this sacrificial practice originated in the Levant and was introduced by the same Levantine traders that set up the tripillar shrine in temple B. Finally, we emphasize the importance of fish in the religious beliefs of the Near East, especially in the Hellenistic and Roman cult of Atargatis. (shrink)

Sacrifice and authenticity in the philosophy of Czech dissent, and Jan Patocka.

This article considers Bentham's response to the criticism of utilitarianism that it allows for and may even require the sacrifice of some members of society in order to increase overall happiness. It begins with the contrast between the principle of utility and the contrasting principle of sympathy and antipathy to show that Bentham regarded the main achievement of his principle as overcoming the subjectivity he found in all other philosophical theories. This subjectivism, especially prevalent in theories of rights, might well (...) lead to the sacrifice of the individual. The principle of utility was presented as an ‘objective’ theory that avoided the difficulties of other moral and political theories. The article also considers the importance of universally applicable ends, such as security and equality, as part of the principle of utility, and especially Bentham's view of maximizing pleasure as being a distributive rather than an aggregative idea. The article concludes by criticizing H. L. A. Hart's interpretation of the role of equality and rights in Bentham and John Stuart Mill, and argues that Mill's doctrine of moral rights builds on foundations originally established by Bentham, foundations which would preclude the sacrifice of individuals. (shrink)

Ricoeur's theories of justice are used here to examine the injustice of the utilitarian drive to widen participation in higher education in the UK and, in particular, the attribution of low aspirations and achievements to those young people who do not participate in higher education. Government policy is considered through Ricoeur's theory of the just state; and his ‘new commandment’ is used to consider the disproportionate sacrifice required of these young people if they are to enter higher education. Despite its (...) specific focus, the paper's arguments are relevant to all policies that conflate social inclusion and economic development. (shrink)

The most extreme form of sacrifice is that in which a man gives up his life or its meaning for the sake of another. It is perhaps the most praiseworthy of all the acts of which he is capable. But how can an act be praiseworthy if it involves the loss of something as precious as a human life? Can an act be at all praiseworthy which precludes the making of further efforts to bring about what is good? Can that (...) act be good which makes impossible further goods? (shrink)

The paper discusses the problem of self-sacrifice as posed by Derrida in Foi et Savior and by Schiller in the Theosophie des Julius. Whereas Derrida understands self-sacrifice as an act of violence against oneself in order not to subject others to violence, Schiller rightly insists that one must distinguish between egotistical and altruistic self-sacrifice. But even this doesn't go far enough: Altruistic self-sacrifice is different from suffering death as the consequence of an entirely unselfish love. Whoever loses his life out (...) of love does not give it up for others, whether selfishly or unselfishly. He loves the other—to death. Such a death is not a sacrifice. It results from a passion of love, not an act of violence against oneself. (shrink)

In the Statesman (287c3-5), Plato proposes that the philosophical divider should divide analogously to how the butcher divides a sacrificial animal. According to the common interpretation, the example of animal sacrifice illustrates that we should “cut off limbs” (kata mele), that is, divide non-dichotomously into functional parts of a living whole. We argue that this interpretation is historically inaccurate and philosophically problematic: it relies on an inaccurate understanding of sacrificial butchery and leads to textual puzzles. Against the common interpretation, we (...) argue that the example of animal sacrifice illustrates that correct division minimizes (it cuts into the smallest number possible) by first dividing dichotomously and then dividing non-dichotomously into “parts,” not “limbs.” We will show that both the philosophical divider and sacrificial butcher proceed exactly in this way. By taking Plato’s comparison to the historical practice of animal sacrifice seriously, our interpretation provides better solutions to the textual puzzles than the common interpretation. (shrink)

When a person gives up an end of crucial importance to her in order to promote a moral aim, we regard her as having made a moral sacrifice. The paper analyzes these sacrifices in light of some of Bernard Williams’ objections to Kantian and Utilitarian accounts of them. Williams argues that an implausible consequence of these theories is that that we are expected to sacrifice projects that make our lives worth living and contribute to our integrity. Williams’ arguments about integrity (...) and meaning are shown to be unconvincing when the content of projects is left open. However, a look at his later arguments suggests a reason to be concerned about defensible ethical projects as understood through what he refers to as “the morality system”. The problem for theories of this type turns out to be not merely conflicts between ethical projects and moral demands but making sense of some of the ethically relevant features of these projects. Accommodations to moral theories that leave room for ethical projects may be insufficient to explain such features, for example in cases where agents demand more of themselves than the theories require. Making the theories more demanding is also problematic. Williams’ view about the role ethics plays in our conception of the life we want to lead provides a better account of these cases. (shrink)

The paper provides a modest reading of Hegel?s treatment of self-consciousness in his Phenomenology of Spirit and tries to present it as an integral part of the overall project of the experience of consciousness leading from understanding to reason. Its immediate objective is, it is argued, to think the independence and dependence, that is the pure and empirical I within the same unity of self-consciousness. This implies a double movement of finding a proper existence for the pure I and at (...) the same time a breaking down of the empirical I?s attachment to particularity. It is argued that the Hegelian struggle for recognition intends to show how the access to reason demands the subject?s renunciation of its attachment to particularity, that is to sacrifice not only its bare life but every thing indeed, including its particular identity, and yet, to go on living. nema. (shrink)

A key political-strategic question facing those aiming to foster environmental action is, When and how do environmental concerns resonate widely with citizens? This question invites reflection upon the rhetoric of “sacrifice,” especially as often deployed within wealthy consumer societies. This rhetoric has become a political sticking point that often entangles environmental discourse in a false dichotomy between sacrifice and self-interest and thereby constrains the political imaginary. By challenging this dichotomy we can draw attention to the ubiquity of notions of sacrifice (...) in everyday life, thereby defusing its ability to shut down ambitious proposals for action. We might use this insight to reorient talk about sacrifice in a manner that expands our imaginary and opens up broader possibilities for democratic change. (shrink)

We applied the theoretical perspective of the dual filial piety model to consider the diversity of parent–child conflict resolution strategies in order to determine whether Chinese adolescents use strategies other than self-sacrifice to practice filial piety when in conflict with their parents. Study 1 utilized a cross-sectional design with 247 valid responses. The structural equation modeling analysis indicated that Taiwanese adolescents’ authoritarian filial piety beliefs are positively related to use of a self-sacrifice strategy, and reciprocal filial piety beliefs are positively (...) related to use of compatibility and compromise strategies. Adolescents’ AFP and RFP beliefs are negatively related to use of utility and escape strategies. Study 2 applied a temporal separation procedure with a 1-year lag to remedy common method variance bias. Analysis of 1,063 valid responses replicated the findings of Study 1 and indicated that adolescents’ function-oriented appraisal of conflict can play a mediating role between RFP and the use of the compatibility and compromise strategies. These findings broaden the understanding of filial piety in modern Chinese societies and have implications for adolescents’ well-being and family life. (shrink)