ḥeleḳ 1. Halṿaʼah le-or ha-halakhah -- ḥeleḳ 2. Shevitato shel ḳaṭan -- ḥeleḳ 3. Istakal be-oraita uve-ʻalma -- ḥeleḳ 4. Emunah u-misḥar.

ʻAl ḥinukh ha-yeladim -- ʻAl ḥinukh le-midot ṭovot.

ḥeleḳ 1. Mivḥar penine musar, pirḳe hagut u-maḥshavah be-nośe ha-tefilah -- ḥeleḳ 2. Otsar sipurim ʻuvdot ṿe-hanhagot be-nośe ha-tefilah.

The following proposes an interpretation of Husserl's sustained exegetical commentary on Leibniz's metaphysics from 1922 (Hua XIV 298300), with reference to textual and historical resources. The leading historical index for the following interpretation is a minor contribution to Leibniz scholarship from 1917 by Dietrich Mahnke, a work with which Husserl was intimately familiar. Textual references are to works by Husserl which would have been available to Mahnke- i.e., the Logische Untersuchungen and Ideen—I as well as relevant notes and lectures from (...) the period ni question. Husserl's brief manuscript from 1922, I claim, can be read as a critique of the Mahnke interpretation that attempts to provide a more expansive and thorough-going phenomenological explication of Leibniz' doctrine of universal harmony. Thereby, Husserl offers some important clues as to how he himself understands his own uses of the terms "monad" and "monadology." The phenomenological reformation of Leibnizian Monadology must be understood as a methodological reconception with internal reference to Husserl's own theory of intersubjectivity. (shrink)

Being White, Being Good focuses on white complicity and white complicity pedagogy. It examines the shifts in our conceptualization of the subject, language and moral responsibility that are required for understanding white complicity and draws out implications for social justice pedagogy.

A historically persistent way of reading Leibniz regards him as some kind of conceptualist. According to this interpretation, Leibniz was either an ontological conceptualist or an epistemological conceptualist. As an ontological conceptualist, Leibniz is taken to hold the view that there exist only concepts. As an epistemological conceptualist, he is seen as believing that we think only with concepts. I argue against both conceptualist renditions. I confront the ontological conceptualist view with Leibniz’s metaphysics of creation. If the ontological conceptualist interpretation (...) were right, then Leibniz could not invoke compossibility as a criterion of creation. But since he does invoke compossibility as a criterion of creation, the ontological conceptualist approach cannot be right. I confront the epistemological conceptualist interpretation with Leibniz’s assertion of non-conceptual content. Since Leibniz acknowledges non-conceptual content at least when it comes to metaphysical knowledge, Leibniz could not have been an epistemological conceptualist either. So, Leibniz could not have been a conceptualist at all. (shrink)

According to contemporary representationalism, phenomenal qualia—of specifically sensory experiences—supervene on representational content. Most arguments for representationalism share a common, phenomenological premise: the so-called “transparency thesis.” According to the transparency thesis, it is difficult—if not impossible—to distinguish the quality or character of experiencing an object from the perceived properties of that object. In this paper, I show that Husserl would react negatively to the transparency thesis; and, consequently, that Husserl would be opposed to at least two versions of contemporary representationalism. First, (...) I show that Husserl would be opposed to strong representationalism, since he believes the cognitive content of a perceptual episode can vary despite constancy of sensory qualia. Second, I then show that Husserl would be opposed to weak representationalism, since he believes that sensory qualia—specifically, the sort that he calls “kinesthetic sensations”—can vary despite constancy in representational content. (shrink)

This paper argues that to study and teach ethics without due attention to feminism and other relevant aspects of critical theory (e.g. race or sexual orientation) is to be ethically handicapped. In arguing for this point, the author explains the key components of critical theory, how critical theory augments critical thinking insofar as the former points out certain limitations of exclusive abstract analysis, and how a consideration of critical theory can aid teachers to achieve their learning objectives. In illustrating these (...) points, the paper points to various perspectives on the nature and scope of sexual harassment. (shrink)

This essay begins with the story of Vincent Lloyd who recounts a disturbing experience he had while teaching a course to a group of students of color. What does pedagogical uptake under conditions of systemic oppression require of educators? In the first section, I explore philosopher Nancy Potter’s (Nancy Potter. “Giving Uptake”. Social Theory and Practice 26/3 (2000) 479–508; Nancy Potter. The Virtue of Defiance and Psychiatric Engagement (Oxford: Oxford University Press, 2016)) work on uptake, whose focus on the mental (...) health field is important because she acknowledges power imbalances. Nevertheless, her understanding of uptake may be insufficient for considering such classroom cases that introduced this essay. The second section shifts the focus of uptake from a psychological approach to a more epistemic understanding of uptake that underscores credibility and intelligibility. Uptake as credibility and intelligibility reveals the everyday patterns of uptake failure that marginalized knowers experience in the socio-epistemic world, described in section three. A recent turn in the scholarship of epistemic injustice towards epistemic agency and resistance is taken up in the subsequent section and applied to the conceptualization of uptake. In the concluding section, I begin to explore how these insights contribute to a notion of pedagogical uptake under conditions of systemic oppression. (shrink)

Background In the wake of mandates for biomedical research to increase participation by members of historically underrepresented populations, community engagement (CE) has emerged as a key intervention to help achieve this goal.Methods Using interviews, observations, and document analysis, we examine how stakeholders in precision medicine research understand and seek to put into practice ideas about who to engage, how engagement should be conducted, and what engagement is for.Results We find that ad hoc, opportunistic, and instrumental approaches to CE exacted significant (...) consequences for the time and resources devoted to engagement and the ultimate impacts it has on research. Critical differences emerged when engagement and research decisionmaking were integrated with each other versus occurring in parallel, separate parts of the study organization, and whether community members had the ability to determine which issues would be brought to them for consideration or to revise or even veto proposals made upstream based on criteria that mattered to them. CE was understood to have a range of purposes, from instrumentally facilitating recruitment and data collection, to advancing community priorities and concerns, to furthering long-term investments in relationships with and changes in communities. These choices about who to engage, what engagement activities to support, how to solicit and integrate community input into the workflow of the study, and what CE was for were often conditioned upon preexisting perceptions and upstream decisions about study goals, competing priorities, and resource availability.Conclusions Upstream choices about CE and constraints of time and resources cascade into tradeoffs that often culminated in “pantomime community engagement.” This approach can create downstream costs when engagement is experienced as improvised and sporadic. Transformations are needed for CE to be seen as a necessary scientific investment and part of the scientific process. (shrink)

The article addresses the contributions psychoanalytic theory, particularly its concepts of transference and counter-transference, can make to our understanding of reflexivity in intercultural education (IE). After the introduction, the article is organized into three parts. The first part is a psychoanalytic discussion that focuses on the concepts of transference and counter-transference. The second part elaborates on the concepts of transference and counter-transference by presenting examples through existing studies in the fields of multicultural and IE and psychoanalysis to illuminate what it (...) would mean to psychoanalytically understand aspects of intercultural relations and reflexivity. In the third section, while contending that this article does not exclude other forms of reflexivity or delimit the danger of uncritically accepting the potentials for reflexivity, it offers the implications drawn from the discussions in the first and second sections by concluding that psychoanalysis is an area of inquiry that forces us to question how unconscious forces affect our interaction with students, the curriculum, and the meaning we give to teaching and learning experiences. The article concludes that reflexivity in IE can benefit from considering the effects of transference and counter-transference. (shrink)

In this paper, I defend Husserl against Derrida's critique that Husserl's phenomenology is of a piece with the "the metaphysics of presence." I show much of Derrida's critique can be met by what Husserl calls "genetic phenomenology.".

This paper critically examines some of the challenges that white educators who interrogate whiteness with white students encounter. Two specific dilemmas are addressed: Is one supporting white students’ learning when one tries to teach from the place “where the student is” and/or is one colluding with whiteness by appeasing white discomfort and protecting white fragility, one’s students as well as one’s own? Does one interpret what white students say as a query to be responded to or as a white distancing (...) strategy that requires disruption? Each pedagogical challenge is described and debates around these issues are explored. Emphasis is given to the effects on students of color when white educators fail to respond appropriately. Implications for white progressive educators are drawn out. Two recommendations are discussed: Being willing to rock the boat and cultivating white double consciousness. (shrink)

"The Interpenetrating Reality" is a philosophical investigation of what inhibits a fresh perception of the world. It explores the dulling effect of habit on tactile contact with the body. A disharmonized cognitive function which keeps the mind preoccupied is analyzed. Embodiment or an incarnate state is studied as an alternative avenue to the act of perception. The body itself as an organ of perception provides the keynote of the examination.

In this chapter, we identify and present predominant debates at the intersection of ethics and imagination. We begin by examining issues on whether our imagination can be constrained by ethical considerations, such as the moral evaluation of imagination, the potential for morality’s constraining our imaginative abilities, and the possibility of moral norms’ governing our imaginings. Then, we present accounts that posit imagination’s integral role in cultivating ethical lives, both through engagements with narrative artworks and in reality. Our final topic of (...) consideration focuses on the possibility of imagination constituting or constructing new ethical or political frameworks. (shrink)

Recently, a number of epistemologists have argued that there are no non-conceptual elements in representational content. On their view, the only sort of non-conceptual elements are components of sub-personal organic hardware that, because they enjoy no veridical role, must be construed epistemologically irrelevant. By reviewing a 35-year-old debate initiated by Dagfinn F.

In this collection, white women philosophers engage boldly in critical acts of exploring ways of naming and disrupting whiteness in terms of how it has defined the conceptual field of philosophy. Focuses on the whiteness of the epistemic and value-laden norms within philosophy itself, the text dares to identify the proverbial elephant in the room known as white supremacy and how that supremacy functions as the measure of reason, knowledge, and philosophical intelligibility.

This book is a survey of Kant's three Critiques that makes use of an "interpretive concept" that Nuzzo calls "transcendental embodiment" . According to Nuzzo, if we think of Kant as holding that there is something like the " a priori of the human body" or body as "the transcendental site of sensibility," which "displays a formal, ideal dimension essential to our experience as human beings" , then our understanding of Kant will be greatly improved. That is because the "notion (...) of transcendental embodiment provides the unifying thread of Kant's epistemology, moral philosophy, aesthetics and teleology of living nature" .The main body of the book is divided into three parts, each corresponding to one of the three Critiques. In turn, each part is divided into three chapters.For some grip on what Nuzzo means by "transcendental embodiment," the first chapter of the first part is the most helpful. What is behind this "interpretive concept" is Kant's argument against Leibnizian nominalism about space from "incongruent counterparts." Kant's argument is that there can be two. (shrink)

Remembrance can be understood as “the primary meditative practice” within Islam ; as such, remembrance is most emphasized within the Islamic mystical traditions given the name Sufism by European scholars. Dhikr is centrally important in the initiatic mystical lineages linked to Muhyiddin Ibn al-’Arabi, known as Shaykh al-Akbar. My focus will be on the fruitional experience aimed at in dhikr—namely, turning from a condition of heedlessness and duality to a unitive experience of remembering God and being remembered by God. Remembrance (...) will be framed not as a metaphysical doctrine but as a lived experience situated in the practice of classical Sufism... (shrink)

In this article, I trouble the pedagogical practice of comforting discomfort in the social-justice classroom. Is it possible to support white students, for instance, and not comfort them? Is it possible to support white students without recentering the emotional crisis of white students, without disregarding the needs and interests of students of color, and without reproducing the violence that students of color endure? First I address the dangers of comforting discomfort and discuss Robin DiAngelo's notion of white fragility, which has (...) been used to explain the tendency of white people to flee discomfort rather than tarry with it. Employing Erinn Gilson's work on vulnerability, I argue that white fragility is not a weakness but an active performance of invulnerability. I conclude by arguing that developing vulnerability is a counter to white fragility, and that one way such vulnerability can be encouraged is through offering critical hope, which I maintain is a type of support that does not comfort. (shrink)

This study identifies the roles of consumers’ ethical orientations and CSR motives and the dynamics of these two variables on the subsequent consumers’ attitudinal and behavioral responses to CSR—perceived corporate authenticity and pro-firm behavioral intentions. To examine the impact of individual consumers’ ethical orientations, the authors measured consumers’ ethical orientations such as deontology and consequentialism through a Web-based survey conducted in Korea and in the USA. Further, to investigate the role of perceived CSR motives, the authors measured the perception of (...) a company’s business-oriented motives and society-oriented motives in conducting CSR. Results demonstrate the different role of ethical orientation in impacting consumers’ responses across these countries. Consumers’ consequentialist orientation appears to be positively associated with pro-firm behavioral intention in both the Korean and the US studies. In the Korean study, Consumers’ deontological orientation reduces perceived corporate authenticity when corporate motives seem business-oriented. Theoretical and practical implications are discussed. (shrink)

Scientists now agree that common diseases arise through interactions of genetic and environmental factors, but there is less agreement about how scientific research should account for these interactions. This paper examines the politics of quantification in gene–environment interaction research. Drawing on interviews and observations with GEI researchers who study common, complex diseases, we describe quantification as an unfolding moral economy of science, in which researchers collectively enact competing “virtues.” Dominant virtues include molecular precision, in which behavioral and social risk factors (...) are moved into the body, and “harmonization,” in which scientists create large data sets and common interests in multisited consortia. We describe the negotiations and trade-offs scientists enact in order to produce credible knowledge and the forms of discipline that shape researchers, their practices, and objects of study. We describe how prevailing techniques of quantification are premised on the shrinking of the environment in the interest of producing harmonized data and harmonious scientists, leading some scientists to argue that social, economic, and political influences on disease patterns are sidelined in postgenomic research. We consider how a variety of GEI researchers navigate quantification’s productive and limiting effects on the science of etiological complexity. (shrink)