Growth mixture models are regularly applied in the behavioral and social sciences to identify unknown heterogeneous subpopulations that follow distinct developmental trajectories. Marcoulides and Trinchera recently proposed a mixture modeling approach that examines the presence of multiple latent classes by algorithmically grouping or clustering individuals who follow the same estimated growth trajectory based on an evaluation of individual case residuals. The purpose of this article was to conduct a simulation study that examines the performance of this new approach for (...) determining the number of classes in growth mixture models. The performance of the approach to correctly identify the number of classes is examined under a variety of longitudinal data design conditions. The findings demonstrated that the new approach was a very dependable indicator of classes across all the design conditions considered. (shrink)

This paper argues that Husserl’s account of adult recognition of another allows for immediate, noninferential, analogical access to the other, though onedoes not experience the other’s experience as s/he does. The passive-associative processes at work in adult recognition of another make possible infant syncretic sociability and play a role in constituting the infant’s self prior to reflection. The reflective perspective of the psychologist and philosopher discovers that such infant experiences, though at first seeming indistinguishable from their parents’ experience, belong to (...) their own stream of consciousness and constitute a non-eliminable Cartesian residue and an inescapable solitude of identity. Finally new research in joint attention reveals that the infant self is constituted not only by passive experience but also by active movements evident in the infant’s attempt to shape the direction of adults in joint attention, however this may fall short of high-level reflection. (shrink)

The origins of the social sciences were in ideologies associated with moral philosophy and social reform movements. The turn to science was initially to secure the cognitive authority to speak truth to power about matters of social policy. This heritage was particularly salient in the controversy about behaviouralism in American political science. The debate between what was becoming mainstream political science and a growing number of individuals in the subfield of political theory was actually less about whether (...) the discipline could emulate the methods of natural science than about an underlying conflict between competing visions of democracy. This was to some extent the residue of a dispute, which began in the 1920s, between pluralism as the basis of a theory of democracy and a more communitarian image, but it was also a reflection of more recent work in political philosophy as well as ideological differences in the American political context. (shrink)

Honor is a difficult field of inquiry that deserves systematic attention from social scientists. Honor is an internalized concern for recognition and approval that links reputation with conduct and helps sustain existing patterns of social selection and evaluation. The paper argues that scholars are remiss that consider the field of honor obsolete or a residual category left over from the transition to modern forms of social organization. A modern conception of honor is identified in the relationship of (...) a reflexive self and a larger moral and institutional order. A further effort is made to elaborate a reflexive approach to honor informed by the intersection of Pierre Bourdieu's theory of social reproduction and Erving Goffman's theory of self presentation. Honor is theorized as a multi-dimensional field that legitimates prevailing standards of evaluation and social selection contested in staged and consecrated interactions that are central to social reproduction. (shrink)

In this research, we shed new light on the empirical link between corporate social performance (CSP) and corporate financial performance (CFP) via the application of empirical models and methods new to the CSP–CFP literature. Applying advanced financial models to a uniquely constructed panel dataset, we demonstrate that a significant overall CSP–CFP relationship exists and that this relationship is, in part, conditioned on firms’ industry-specific context. To accommodate the estimation of time-invariant industry and industry-interaction effects, we estimate linear mixed models (...) in our test of the CSP–CFP relationship. Our results show both a significant overall CSP effect as well as significant industry effects between CSP and CFP. In conflict with expectations, the unweighted average effect of CSP on CFP is negative. Our industry analysis, however, shows that in over 17% of the industries in our sample, the effect of CSP on CFP for socially responsible firms is positive. We also examine the multidimensional nature of the CSP construct in an industry context by exploring the CSP dimension–industry nexus and identify dimensions of social performance that are associated with either better or worse financial performance. Our results confirm the existence of disparate CSP dimension–industry effects on CFP, thus our results provide important and actionable information to decision makers considering whether and how to commit corporate resources to social performance. (shrink)

ABSTRACT:A key factor in the decision to convert a publicly owned company to private status is the expectation that value will be created, providing the firm with rent. These rents have implications regarding the property rights of the firm’s capital-contributing constituencies. We identify and analyze the types of rent associated with the newly private firm. Compared to public firms, going private allows owners the potential to partition part of the residual risk to bond holders and employees, rendering them to be (...) co-residual risk bearers with owners. We propose that new promotion-based contracts with bond holders and employees, reflecting their particular investments, be negotiated as the firm migrates from public to private status. These contracts should acknowledge the firm’s intent to maximize shareholder value and its need to take the risks necessary to do so, but support that the firm’s survival not be undermined due to its possibly opportunistic owners. (shrink)

Using the later Levinas as a point of departure, this article tries to provide an account of the ethics of Wittgenstein's Tractatus . Although there has not been written much on this topic, there seems to be an increasing awareness among philosophers that there are interesting points of convergence between Levinas and the early Wittgenstein. In contrast to most (if not all) other accounts of the relation, however, this article argues that the truly significant convergence emerges only when one abandons (...) the received interpretation of the early Wittgenstein, and instead opts for something more akin to the ‘new Wittgenstein’ interpretation introduced by Cora Diamond and James Conant, among others. On the received interpretation, Wittgenstein places ethics in a realm of ineffable being and truth, and thus remains within what Levinas calls ontology. But on Conant's and Diamond's reading of Wittgenstein, there really are no profound ethical truths that we cannot state, but only ‘show’; all the sentences of the Tractatus that appear to claim otherwise are ultimately completely nonsensical. This article argues that the Tractatus has an ‘ethical point’ in a quite Levinasian sense, precisely because of the way it unveils its sentences as utterly nonsensical; for this can be seen as a Wittgensteinian attempt to ‘unsay’ the ‘said’, in order to let the ‘saying’ itself be heard. Key Words: ethics • Emmanuel Levinas • nonsense • the Other • said • saying • Ludwig Wittgenstein. (shrink)

Disavowals such as "That's not who I am" are one way to distance ourselves from unsavory actions in order to try to mitigate our responsibility for them. Although such disclaimers can be what Harry Frankfurt calls "shabbily insincere devices for obtaining unmerited indulgence," they can also be a way to renew our commitments to new values as part of the processes of aspiration and moral improvement. What, then, separates backsliding aspirants from those in denial who seek unmerited indulgence? Drawing on (...) Christine Korsgaard, on the one hand, and Heidegger and Merleau-Ponty, on the other, I propose a two-dimensional account of practical identity that makes sense of a certain kind of self-ignorance and helps us distinguish the aspirant from the superficially similar cases of denial and resignation. A key factor is how one responds to what I call residual practical identities. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Social, the Outer and the ReflexiveSome More Dimensions of Subjectivity, Schizophrenia, and Its RecoveryThe author reports no conflicts of interest.First of all, I want to express my gratitude to the Association for the Advancement of Philosophy and Psychiatry, Philosophy, Psychiatry, & Psychology, and the Karl Jaspers Award Committee for their recognition of my paper "Institution or individuality? Some reflections on the lessons to be learned from personal (...) accounts of recovery from schizophrenia" (Wannberg, 2024). I am also very thankful for Dr. Paul B. Lieberman's (2024) and Pr. Elizabeth Pienkos' (2024) stimulating comments on the paper.In the original paper, I used the case of the first person accounts of recovery from schizophrenia as a paradigm to elucidate the components of subjectivity more generally, as well as their logical relations. My main point was that considering the "recovery claim" as potentially endowed with a meaning sufficiently close to the official definition of the "personal" sense of recovery at stake—that is, in brief, having "become oneself" despite recurring or residual symptoms—invites us to question current phenomenological, narrative and constructionist approaches of the self in psychopathology. By contrast to these, I stressed the need of a conception of the self more sensible to its social and interpersonal dimensions, which I attempted to sketch out notably by resorting to Wittgenstein's (1953/1997) idea of "grammar." I am very happy that both Lieberman and Pienkos see the appeal to the social as a welcome move with regard to prevailing approaches to schizophrenia and its recovery. But what does it really mean for the subjective or the individual to be socially and interpersonally constituted, and how are we to account for that? [End Page 75]At a first glance, appealing to the social seems to be in line with current trends in psychopathology, including, as Pienkos points out, in the phenomenological tradition. She elsewhere announces a "shift in emphasis" currently taking place within phenomenological psychopathology, characterized by an increasing interest in the situated and dated aspects of subjectivity (Pienkos et al., 2023). This is a valuable turn. However, I am quite dubious that the well-known distinction between an "experiential" and a "narrative" self to which Pienkos appeals is apt to do all the conceptual work required to attain a satisfactory conception of the self and its social dimensions. In my original paper, I took the "recovery account" to challenge both these notions. As concerns the experiential dimension, I held that this type of account questions the phenomenologist's assumption that subjectivity is ultimately grounded in lived (self-)experience. Provided that typical symptoms of schizophrenia (e.g., thought insertion) are expressions of a disorder situated at this most "fundamental" level of the self and provided that they are stemming, at least according to one of the most widespread phenomenological models, from a trait-like disposition present before the onset of psychosis (e.g., Henriksen et al., 2019), it is quite natural to think that these symptoms persist in some form in the context of recovery (e.g., as intrusive thoughts or as "thoughts spoken out loud"). This is indeed the case for several of the authors "in recovery" in the Schizophrenia Bulletin's archives (e.g., Greenblat, 2000), which provided the main source of my analysis. But if this is so, we cannot see their recovery claim as an expression of a "whole" self, so to speak. So we must either say that "personal" recovery from schizophrenia is an illusion or a contradiction, or else we must revise the foundational status of the experiential dimension (other possible options are left aside for the purposes of this brief comment). I argue for the revisionist option. For the equation between the subjective and the experiential does not only lead to an unwelcomed skepticism about the recovery account. There are also more straightforward philosophical reasons for refusing it. Wittgenstein (1980) made a first important step by inviting us to better take into account the variability of the psychological concepts. He notably made a crucial categorical distinction between "lived experiences" (like sensations and mental images) and "attitudes" (like beliefs and intentions) such that all concepts which, when used in the first person... (shrink)

A shift in the cultural conception of the firm as productionsystem to that as investment-system entrenches the institutional logic of agency theory in governance reform. Reform initiatives emphasize the separation between management and the board, forensic reporting requirements, and the primacy of shareholders' entitlement to control and residual gains. Problems associated with this agency logic render reform unable to deliver a broad-based ethical operating environment. The introduction of a version of stakeholder theory, augmented by Knightian uncertainty, places the development of (...) an alternative conception of the firm into discourse. Implications for governance reform are considered. (shrink)

Over the past decade, Wolfgang Streeck has emerged as one of the most prominent voices in the debate on the crisis of democratic capitalism. This article provides a critical appraisal of Streeck’s recent writings in light of his wider intellectual trajectory, tracing the evolutions and continuities in his work over time; highlighting its important contributions to our understanding of the present crisis; and presenting a fourfold critique of his latest book on the end of capitalism. The main argument is that (...) Streeck’s work, while very valuable for its elucidation of the dynamics behind the demise of social democracy, ultimately remains plagued by a corporatist residue that keeps him from drawing his increasingly radical critique of capitalism to its logical conclusions. As a result, Streeck’s embrace of an exceedingly catastrophist worldview, devoid of any emancipatory potential, has tempted him to veer dangerously close to the welfare chauvinism of the nationalist right. (shrink)

This study details the methodological process for creating a tool for the identification of COVID-19 potential contagion situations in sports and physical education before, during, and after practice and competition. It is a tool that implies an educational and methodological process with all the agents of the sports system. This tool identifies the large number of interactions occurring through sports action and everything that surrounds it in training, competition, and organization. The aim is to prepare contingency protocols based on an (...) exhaustive analysis, risk detection, and proposal of contingency measures trying to reduce the residual risk to a minimum. In the second part, the results of the implementation of this tool in the sports system of Galicia (Spain) are shown. The technicians have changed their perceptions about the coronavirus transmission in sports. They highlight the problem for returning to sports participation for athletes under 18 years in the pandemic context. (shrink)

The performance of deep Neural Networks (NNs) in the text (ChatGPT) and image (DALL‐E2) domains has attracted worldwide attention. Convolutional NNs (CNNs), Large Language Models (LLMs), Denoising Diffusion Probabilistic Models (DDPMs)/Noise Conditional Score Networks (NCSNs), and Graph NNs (GNNs) have impacted computer vision, language editing and translation, automated conversation, image generation, and social network management. Proteins can be viewed as texts written with the alphabet of amino acids, as images, or as graphs of interacting residues. Each of these perspectives (...) suggests the use of tools from a different area of deep learning for protein structural biology. Here, I review how CNNs, LLMs, DDPMs/NCSNs, and GNNs have led to major advances in protein structure prediction, inverse folding, protein design, and small molecule design. This review is primarily intended as a deep learning primer for practicing experimental structural biologists. However, extensive references to the deep learning literature should also make it relevant to readers who have a background in machine learning, physics or statistics, and an interest in protein structural biology. (shrink)

Although we fundamentally agree with Schilbach et al., we argue here that there is still some residual utility for non-interactive scenarios in social neuroscience. They may be useful to quantify individual differences in prosocial inclination that are not influenced by concerns about reputation or social pressure.

In recent years, theories of social understanding have moved away from arguing that just one epistemic strategy, such as theory-based inference or simulation constitutes our ability of social understanding. Empirical observations speak against any monistic view and have given rise to pluralistic accounts arguing that humans rely on a large variety of epistemic strategies in social understanding. We agree with this promising pluralist approach, but highlight two open questions: what is the residual role of mindreading, i.e. the (...) indirect attribution of mental states to others within this framework, and how do different strategies of social understanding relate to each other? In a first step, we aim to clarify the arguments that might be considered in evaluating the role that epistemic strategies play in a pluralistic framework. On this basis, we argue that mindreading constitutes a core epiststrategy in human social life that opens new central spheres of social understanding. In a second step, we provide an account of the relation between different epistemic strategies which integrates and demarks the important role of mindreading for social understanding. (shrink)

In this review essay I offer a critical assessment of the work of David Byrne, an applied social scientist who is one of the leading advocates of the use of complexity theory in the social sciences and who has drawn on the principles of critical realism in developing an ontological position of ‘complex realism’. The key arguments of his latest book, Applying Social Science: The Role of Social Research in Politics, Policy and Practice constitute the frame (...) of the review; however, since these overlap with those of his previous books, Interpreting Quantitative Data and Complexity Theory and the Social Sciences, I consider all three books together. I identify aspects of Byrne’s ontological position that are in tune with the principles of original and dialectical critical realism and aspects that are not. I argue that these inconsistencies, which Byrne must resolve if he is to take his understanding of complexity further, stem from the residual influence of various forms of irrealism in his thinking. (shrink)

The purpose of the present study was to test the measurement invariance of the baby pediatric symptom checklist across gender and age as a means to provide for valid comparisons in point estimates across groups. A secondary goal involved confirming the earlier identified factor structure and re-examining the presence of differentially item functioning in the BPSC across grouping variables. Participants were 601 children aged below 1 year and 1 year to 12 months. Data were collected as part of the National (...) Health Interview Survey in 2020. Results related to gender indicated satisfying all five levels of measurement and structural invariance. When testing measurement invariance across age groups, a few modifications were necessary. Specifically, partial metric invariance was satisfied after freeing slope estimates of items 1 and 2, partial scalar after freeing intercept terms of items 6 and 10, and partial residual invariance through freeing error terms of items 2 and 12. These non-invariant estimates, however, provide support for partial invariance and do not invalidate the comparison of latent means. The BPSC can be used for the valid assessment of social–emotional skills in infants up to the age of 18 months. (shrink)

O presente artigo, de natureza bibliográfica, objetiva discutir alguns desafios políticos e epistemológicos postos aos movimentos sociais e à educação popular no contexto das sociedades complexas. Parte-se do reconhecimento que estamos vivendo, nas últimas décadas, transformações profundas que impactam em todas as dimensões da vida tanto individual quanto social. Esses processos ocorrem em espaços locais, mas impactam globalmente, assim como existem tendências globalizantes que impactam nos espaços locais, na subjetividade e nas relações intersubjetivas. O incremento de tecnologias acelera esses (...) processos, trazendo implicações políticas, pedagógicas, sociais e culturais. Um conjunto de mudanças em curso ainda são de difícil avaliação dado que são movimentos em curso, mas, nem por isso, deixam de colocar novas exigências epistêmicas e políticas, ou seja, as realidades emergentes sempre desafiam a construção de novos referenciais e novas práticas. Os movimentos sociais e a educação popular não estão imunes a essas influências. Daí o desafio para pensar o emergente atentando para o residual e o dominante, conforme propõe Raymond Williams, visto que estão profundamente imbricados. Nesse contexto, questiona-se a respeito das contribuições de referenciais clássicos, tanto das ciências sociais quanto pedagógicas, na análise da realidade e na fundamentação de projetos emancipatórios. Buscando dar conta dessas questões, o texto inicia contextualizando algumas tendências no âmbito do eixo temático “educação popular e movimentos sociais” tendo como base as dez edições da Anpedsul e segue com um diagnóstico das transformações em curso que tornam as sociedades complexas. Na sequência, são analisados alguns desafios políticos e epistemológicos visando a dar conta de uma compreensão mais ampla dos complexos fenômenos emergentes e, para concluir, uma reflexão sobre o papel dos clássicos nas investigações e pesquisas relativas aos movimentos sociais e a educação popular. Palavras-chave: Movimentos sociais. Educação popular. Política. Epistemologia. Sociedades complexas. (shrink)

A Marriage Made in Hell Where did they come from, these furiously self-righteous “social justice warriors”? The growing radicalism and intolerance on the American left is the result of the strange union of Nietzsche’s “will to power” and a secularized Puritan moralism. In this penetrating study, Mark T. Mitchell explains how this marriage made in hell gave birth to a powerful and destructive political and social movement. Having declared that “God is dead,” Friedrich Nietzsche identified the “will to (...) power” as the fundamental force of human life. There is no good or evil in a Nietzschean world—only the interests of the strong. Reason and the common good have no place there. The Puritan, by contrast, is morally rigorous, zealous to promote virtue and punish vice. America’s Puritan tradition, now thoroughly de-Christianized, has been reduced to a self-righteous moral absolutism that focuses on the faults of others, intent on avenging the sins of society, institutions, and the past in pursuit of the secularized ideals of equality, diversity, and social justice. As Nietzsche’s ideas have permeated our culture, a new generation of radicals has embraced the rhetoric and tactics of the will to power. But the strength of America’s residual Puritanism keeps them only half-baked Nietzscheans. More Christian than they care to admit, they cling to a moralism that Nietzsche would despise. The incoherence of their mixed creed dooms social justice warriors to perpetual frustration. Their identity politics generates ever more radical demands that can never be satisfied, further fracturing a society in desperate need of a unifying myth. We seem to be left with only two options, Mitchell concludes—Nietzsche or Christ, the will to power or the will to truth. The choice is bracingly simple. (shrink)

Mill's On Liberty is centrally concerned with avoiding social tyranny. But Mill's Principle of Liberty defines interfering, in the context of social pressure, as intentionally punishing and it seems to allow speech and actions that critics have thought would conflict with liberty in self-regarding matters. To critics, Mill draws distinctions among social influences where no genuine difference is to be found and he permits more social pressure than can be accepted by someone who values liberty highly. (...) In this article, I explain where and why Mill draws the line he does between permitted and forbidden influences and show the line is coherent and tracks a genuine difference. I also show that although the Principle leaves residual social pressure, Mill has resources besides the Principle that can prevent social influences that threaten individuality while retaining beneficial social influences. (shrink)

I. Introducción: el horizonte verificacionista de la explicación del significado de las oraciones constatativas en la filosofía analítica del lenguaje.II. La aporética de la explicación verificacionista del significado en la filosofía analítica del lenguaje.II. 1. Explicación del significado ilocucionario de las oraciones o actos de habla no constatativos en los términos de "condiciones de realización". -Sobre la aporética del paradigma verificacionista en P. Strawson.II. 2. Explicación del significado ilocucionario de las oraciones o de los actos de habla no constatativos en (...) términos de las "condiciones de satisfacción" referidas a intenciones. -Sobre la aporética del paradigma verificacionista en J. R. Searle.III. La explicación pragmática universal o trascendental del significado ilocucionario de las oraciones o actos de habla en términos de las condiciones de validez.III. 1. El planteo de la pragmática universal sobre la explicación del significado ilocucionario en términos de aceptabilidad de las pretensiones de validez y el problema residual de la aceptación fáctica de las pretensiones ilocucionarias de poder.III. 2. La solución habermasiana del mencionado problema residual mediante la comprobación de la "dependencia parasitaria" del uso encubiertamente estratégico del lenguaje con respecto al uso del lenguaje orientado al entendimiento y el nuevo problema residual del uso abiertamente estratégico del lenguaje.III. 3. La resolución del problema residual del uso abiertamente estratégico del lenguaje por medio del recurso a la reflexión pragmático trascendental sobre las presuposiciones del discurso argumentativo. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Asian Eels and Global Warming:A Posthumanist Perspective on Society and the EnvironmentAndrew Pickering (bio)My idea in this essay is to talk about how some recent developments in my field—science and technology studies—might pass over into environmental studies. In particular, I want to talk about a certain posthumanist perspective, as I call it, on the relation between people and things, because I think that it transfers nicely from thinking about (...) people and machines to thinking about people and the environment.1 I want to say in advance that while the word 'posthumanist' might sound a bit peculiar, the posthumanist perspective is straightforward enough. If scholars have taken a long time to arrive it, the difficulty lies, I believe, in a disciplinary division of labor rather than in any intrinsic incomprehensibility. And I can start with a few general remarks about that.The basic point to note is that the academic disciplines carve up the visible world in a systematic way. On the one hand, the natural sciences, engineering, and so on, like to talk about a world of things from which people are notably absent. This is clear in fields like physics and chemistry, but it is probably true enough in the environmental sciences, too. Human beings might disturb ecosystems, say, but the job of the ecologist [End Page 29] is to understand the systems themselves, not the disturbances. The social sciences and humanities, in contrast, like to talk about people but not about things. Durkheimian sociology is a great example. Durkheim insisted that the social was a separate reality, sui generis, and that the social therefore has its own pure dynamics, cut off from, say, the material world.We find, then, a beautiful disciplinary dualism: to the harder sciences goes the world of things; to the softer sciences goes the world of people. What about the interface of people and things, the zone of intersection? This is of no concern to the hard sciences: one can easily imagine the world of things going on without people. But what about the soft sciences? One can't really imagine a world of people without things. Here various maneuvers have traditionally served to maintain the humanist purity of disciplines like sociology; I will just mention one. We encounter the material world, it is said, not in its raw state (as studied by physicists or ecologists, say) but as drenched in meaning. The world means something, or many different things, to us. And the point to note is that 'meaning' functions here as a cut-off, a circuit-breaker. Meanings are in our heads and in society; they are not in the material world. So, sociologists can go ahead and study the meanings that people attach to machines or nature without encroaching on the territory of the hard sciences, and the disciplinary division of labor, enshrined in the universities since the 19th century, can live on. The social sciences are about the human meanings of, or attitudes towards, machines, the environment, or whatever; the hard sciences are about things in themselves. That is the basic split that I want to focus on in what follows—actually, to undo it. But I can quickly mention one further twist for the sake of clarity.The basic split between meanings and things-in-themselves is an index of a certain realism—a bow from the soft sciences to the harder sciences, an acknowledgment that the latter somehow gets things right and that what the soft sciences study is a soggy social residue. But some social scientists have refused to bend the knee. They argue that we are all humans, even hard scientists. Therefore we can never get beyond meanings. And therefore we should think of the material world as itself somehow constructed in social practice. The harder sciences find this view absurd, but it is manifest in a split in the social sciences between 'realists' [End Page 30] and 'constructivists'—a split which shows up in many places, including geography and environmental studies. The point I would stress, however, is that the social retains its purity, even in social constructivism—it is simply that there 'the social' expands without limit to encompass... (shrink)

Este trabajo estudia la historia de la ciudad moderna de finales del siglo XIX-1920, en el que destaca la ciudad culta e higiénica. De este modo, la ciudad se vinculó a las políticas de planificación, higiene, ornato, celebraciones religiosas, conmemoraciones y juntas de embellecimiento. Esto sirvió de promoción de la ciudad moderna al servicio del urbanismo de las élites, a los intereses por construir memorias nacionales y modernizar las repúblicas. Se inauguraron calles, parques y edificios; situación que permitía un escenario (...) de ciudad moderna, pero libre de segmentos empobrecidos, por lo que se propuso el control social del espacio público urbano. (shrink)

What is the role of education in a world where we no longer have a clear vision of the future and where the idea of a single, universal model of humanity seems like the residue of a bygone age? What role should educators play in a world where young people find themselves faced with deep uncertainty about their future, where the prospects of securing a stable, long-term career seem increasingly remote and where intensified population movements have created more diverse (...) communities in which different cultures find themselves living side by side, no longer bound together by the belief that the other would eventually be assimilated into ‘our' culture? Faced with the bewildering features of our liquid modern world, many young people are inclined to withdraw - in some cases into the online world of games and virtual relationships, in other cases into anorexia, depression, alcohol or even drug abuse, hoping to find shelter from a world perceived as more and more dangerous. Others launch into more violent forms of behaviour, like street gangs and the looting carried out by young people who have been excluded from the temples of consumption but are eager to participate in the ceremony. And all this happens while our politicians look on, uncomprehending and indifferent. In this short book Zygmunt Bauman - the leading social theorist of our liquid modern world, here in conversation with Riccardo Mazzeo - reflects on the predicament of young people today and on the role of education and the educator in a world where the certainties of our predecessors can no longer be taken for granted. (shrink)

The Intermediary in the Philosophy of Space: Precariousness, Creation, Freedom. The reflection proposed by this text is the result of a dialogue spread over several years between philosophers and geographers. The best common ground between each other – in the right middle of the road – is undoubtedly the concept of the intermediary, which describes, negatively or affirmatively, the future of our physical, social, conceptual spaces and which speaks to us about discontinuity, hybridization, flow, contiguity, but also vulnerability, counterpowers (...) and freedom. We wanted to show that far from being a concept of the residual, the unassimilable, the incomprehensible or even the irrational, the intermediary is the place of hospitality, the open work of alternative creativity, resistance, or affirmation of those who, excluded from dominant discourses, claim a right to speak and freely participate in social life. (shrink)

Abstract:When people reason on the basis of moral rules, do they suppose that in the absence of a prohibitory rule they are free to act, or do they suppose that morality always requires a justification establishing a permission to act? In this essay we present a series of learning experiments that indicate when learners tend to close their system on the basis of natural liberty and when on the principle of residual prohibition. Those who are taught prohibitory rules tend to (...) infer natural liberty while those taught permission rules tend to infer residual prohibition. In mixed cases, where learners are taught both types of rules, there is some tendency to suppose that natural liberty is the default. Both natural liberty and its denial can be learned; is there a reason to adopt one system of moral rules or the other? We argue that systems of social morality based on a principle of natural liberty have a striking advantage over their competitors: they are well adapted to effectively exploring the constant novel circumstances that arise in open, dynamic, societies. (shrink)

Current human/social science research supports Don Ihde’s postphenomenology. In particular, archeology and anthropology support Ihde’s instrumental realism, and history identifies the culture that nourished Platonic and Aristotelian separation of mentality and materiality. Deweyean pragmatism, beginning with his analysis of the reflex arc, supports both instrumental realism and an interrelational ontology that rejects the residual Cartesian dualism in Husserlian phenomenology. Ihde’s acknowledgment of the affinity between postphenomenology and Deweyean pragmatism enables expanding his prevalent epistemological and structural orientation to encompass a (...) normative dimension. Peter-Paul Verbeek’s focus on the ethical dimension of how products are designed and how things interact with humans is an important expansion of pragmatic postphenomenology as well as an expansion of current research on the “4e’s” of cognition—embedded, embodied, enacted, and extended—to include a fifth: ethical. (shrink)

This study employs Bayesian inference to explore class-based differences in moral judgment. Based on the dual-process perspective in interdisciplinary action theory, we estimate in a first step a process model which differentiates parametrically between emotionally driven deontological, deliberatively driven utilitarian, and residual judgmental inclinations. In a second step, our estimates of these parameters are correlated via beta regressions with indicators of social class and thinking dispositions. We find a considerable association between social class, specifically income, and deontological inclinations, (...) whereas consequentialist inclinations correlate with thinking dispositions but not with social class. This research underscores the utility of Bayesian estimation in closing the gap between theoretical and statistical modelling. Employing this approach enhances our understanding of the nuanced interplay between intuitive and deliberative processes in moral judgment and, more generally, offers a promising direction for advancing sociological action theory. (shrink)

Background Encounters of moral distress have long-term consequences on healthcare workers’ physical and mental health, leading to job dissatisfaction, reduced patient care, and high levels of burnout, exhaustion, and intentions to quit. Yet, research on approaches to ameliorate moral distress across the health workforce is limited. Research Objective The aim of our study was to qualitatively explore multi-professional perspectives of healthcare social workers, chaplains, and patient liaisons on ways to reduce moral distress and heighten well-being at a southern U.S. (...) academic medical center. Participants & Research Context Purposive sampling and chain-referral methods assisted with recruitment through hospital listservs, staff meetings, and newsletters. Interested participants contacted the principal investigator and all interviews were conducted in-person. Consent was attained prior to interviews. All interviews were recorded and transcribed verbatim. Research Design Directed content analysis was used to deductively organize codes and to develop themes in conjunction with the National Academy of Medicine’s National Plan for Health Workforce Well-Being. Rigor was attained through peer-debriefing, data triangulation methods, and frequent research team meetings. Ethical Considerations Ethics approval was obtained from the university and medical center institutional review boards. Findings Themes demonstrate that rather than offering interventions in the aftermath of moral distress, multilevel daily practices ought to be considered that pre-emptively identify and reduce morally distressing encounters through (1) the care team, (2) management and leadership, and (3) the health care industry. Strategies include interdisciplinary decision-making, trusting managerial relationships, and organizational policies and practices that explicitly invest in mental health promotion and diverse leadership opportunities. Conclusion Moral distress interventions ought to target short-term stress reactions while also addressing the long-term impacts of moral residue. Health systems must financially commit to an ethical workplace culture that explicitly values mental health and well-being. (shrink)

This essay on law and religion appears in the second edition of the Blackwell Companion to Philosophy of Law and Legal Theory, edited by Dennis Patterson. It is a revision of a similar entry in the book’s first edition. The essay opens by broadly discussing the complex relationships between law and religion writ large as movements in human history – social, cultural, intellectual, and institutional phenomena with distinct but often overlapping logics and concerns. It then hones in on the (...) efforts of secular law to make sense of religion and determine its place in the civil state. The essay argues that, while the questions raised by the American Bill of Rights’ religion clauses connect in some important respects to broader constitutional principles such as free expression and equality, the most interesting and theoretically excruciating conundrums involving religion need to be approached on their own unique terms. Two useful rubrics for such understanding are “separation” and “deference.” Any honest account must also admit, however, that there is an “intractable residue,” questions in the relation of religion and law to which there simply is no determinate or completely satisfactory answer. Finally, the essay emphasizes that the full texture of the legal imagination’s effort to grapple with religion only becomes apparent in the wider range of subconstitutional and nonconstitutional contexts beyond the standard litany of constitutional discourse. (shrink)

This chapter contains sections titled: A Residual Individualism Vygotsky's Legacy Reconciling Vygotsky and McDowell Personalism Final Thoughts on Education.

In markets where vegetables are commonly cultivated with heavy use of synthetic pesticides, it is particularly important for consumers to be able to identify genuine organic produce. Organic Participatory Guarantee Systems (PGS) certification offers smallholder farmers an affordable way to build trust among consumers and secure premium prices for their organic produce. In Vietnam, the demand for vegetables with no, or low, pesticide residues is growing. The attractiveness of PGS certification should increase accordingly, but the number of organic PGS certified (...) farmers in Vietnam are stagnating or even decreasing. The aim of this study is to explain this paradox by investigating the factors that influence the adoption of organic PGS certification among Vietnamese vegetable farmers. We follow a mixed methods approach, combining a qualitative analysis of farmer interviews (_n_ = 62) and a quantitative analysis of a farm survey data (_n_ = 434) using a sample selection model that estimates adoption contingent on farmers’ awareness of PGS certification. Drawing on the Unified Theory of Acceptance and Use of Technology, we found that social relationships and positive attitudes towards farming and the environment drive the adoption of organic PGS. Barriers include insufficient knowledge of organic farming techniques, labour shortages, and ageing farmers. At the systemic level, support by (non-)governmental institutions facilitates adoption, but challenges such as lower yields and limited access to premium markets remain. To promote organic PGS among Vietnamese vegetable farmers, efforts should focus on disseminating organic farming techniques that boost yields, alleviate labour demands, and ensure secure markets for premium-priced organic vegetables. (shrink)

Although the residues of official segregation are widespread, affirmative action continues to meet resistance in both official and everyday life, even in such recent Supreme Court decisions as Grutter v Bollinger (539 U.S. 306). This is due in part to a governing ontology that draws the line between individual and collective. But there are other possibilities for conceiving the social, and I offer one here in a theory of affirmative action that is developed through close examination of sharing and (...) promising as elemental qualities of equitable communal life. The nature and value of these actions are demonstrated in narrative formulations of fairness as exemplified in triage and the situation at the end of slavery; of the difference between equality and equity and how justice depends on their conjunction; and finally of theorizing how these may come together in the permutable, opaque, yet resilient interdependence of person and community that represents most deeply the Greek idea of two in one, that is, of one two, not two ones. In these respects the paper is successful insofar as it discloses the kinds of reasoning that underlie both resistance and commitment to affirmative action. (shrink)

Several researchers hold that the cohousing movement supports sustainability, but it remains economically restrictive. This condition challenges cohousing’s status as sustainable, considering that its financially exclusive nature fails to meaningfully address sustainability’s social dimension. Yet, it is doubtful that the cohousing movement set out to create this outcome. When we examine the historical conditions that pertain to multifamily housing, we discover a long-standing pattern of discrimination. For today’s cohousing communities, we see that they are dealing with the residual effects (...) of such prejudicial practices. Most of the unfair treatment comes from zoning and lending, but we also see that cohousing has internal challenges that complicate matters. Through employing an environmental justice framework, however, we can parse kinds of responsibility. If planners, financiers, and cohousing communities can remove these barriers, then cohousing can bolster efforts in urban sustainability. (shrink)

Background: Human health is dependent upon environmental sustainability. Many have argued that environmental sustainability advocacy and environmentally responsible healthcare practice are imperative healthcare actions. Research questions: What are the key obstacles to healthcare professionals supporting environmental sustainability? How may these obstacles be overcome? Research design: Data-driven thematic qualitative analysis of semi-structured interviews identified common and pertinent themes, and differences between specific healthcare disciplines. Participants: A total of 64 healthcare professionals and academics from all states and territories of Australia, and multiple (...) healthcare disciplines were recruited. Ethical considerations: Institutional ethics approval was obtained for data collection. Participants gave informed consent. All data were de-identified to protect participant anonymity. Findings: Qualitative analysis indicated that Australian healthcare professionals often take more action in their personal than professional lives to protect the environment, particularly those with strong professional identities. The healthcare sector’s focus on economic rationalism was a substantial barrier to environmentally responsible behaviour. Professionals also feared conflict and professional ostracism, and often did not feel qualified to take action. This led to healthcare professionals making inconsistent moral judgements, and feeling silenced and powerless. Constraints on non-clinical employees within and beyond the sector exacerbated these difficulties. Discussion: The findings are consistent with the literature reporting that organisational constraints, and strong social identification, can inhibit actions that align with personal values. This disparity can cause moral distress and residue, leading to feelings of powerlessness, resulting in less ethical behaviour. Conclusion: The data highlight a disparity between personal and professional actions to address environmental sustainability. Given the constraints Australian healthcare professionals encounter, they are unlikely to shift to environmentally responsible practice without support from institutions and professional associations. Professional development is required to support this endeavour. The poor transference of pro-ecological behaviour from one setting to another is likely to have international implications for healthcare practice. (shrink)

Available from UMI in association with The British Library. Requires signed TDF. ;It is frequently asserted that the debate between individualists and non-individualists is futile and that a suitably modified methodological individualism is trivially true. This thesis seeks to challenge this assertion, and to revive the debate by first identifying a plausible version of methodological individualism and then by outlining a non-individualist alternative. ;Identifying a plausible version of methodological individualism is not easy because the doctrine is rarely stated with clarity (...) and precision. Chapter I seeks to remedy this deficiency and unravels the various forms of methodological individualism. It also affirms that the doctrine would not be individualist if it did not possess a residual psychologism; for the individualist, intentional contents must, in principle, be individually individuated. ;I examine in detail all significant versions of explanatory individualism. Chapter II takes up its reductionist variants and concludes that most non-individualist arguments against the irreducibility of the social to the individual founder because of a failure to distinguish correlatory and micro-reductionist versions of methodological individualism. While good arguments exist against the possibility of correlatory laws connecting social and individual properties, their success presupposes the absence of identity reductions. No arguments are found in this chapter against these. However, the following chapter impugns two of the central assumptions of all nomological variants. This considerably weakens the case for such explicable non-nomologically in terms of the beliefs and desires of individuals. ;In Chapter V, an assumption of intentionalism that beliefs have a linguistic content is examined. It is claimed that such contents have an ineliminable social character. It is contended that beliefs qua attitudes have a social dimension and that they presuppose the existence of social practices. A conception of such practices is outlined to forestall the objection that they can be reduced to inter-psychologically generated actions. With this view of social beliefs and practices, we hope to possess a sketch of contextualism, the non-individualist methodological stance that encourages an independent study of social practices and a contextual study of individual intentional states. If this attempt is even partly successful, we have at least two rival prescriptive ideals guiding the social scientist. This considerably bolsters up the contention of the thesis that something serious continues to be at stake in the debate between the individualist and the non-individualist. (shrink)

Over the past few decades, significant advances have been made in public engagement with, and the democratization of, science and technology. Despite notable successes, such developments have often struggled to enhance public trust, avert crises of expertise and democracy, and build more socially responsive and responsible science and innovation. A central reason for this is that mainstream approaches to public engagement harbor what we call “residual realist” assumptions about participation and publics. Recent coproductionist accounts in science and technology studies offer (...) an alternative way of seeing participation as coproduced, relational, diverse, and emergent but have been somewhat reluctant to articulate what this means in practice. In this paper, we make this move by setting out a new framework of interrelating paths and associated criteria for remaking public participation with science and democracy in more experimental, reflexive, anticipatory, and responsible ways. This framework comprises four paths to: forge reflexive participatory practices that attend to their framings, emergence, uncertainties, and effects; ecologize participation through attending to the interrelations between diverse public engagements in wider systems; catalyze practices of anticipatory reflection to bring about responsible democratic innovations; and reconstitute participation as constitutive of systems of technoscience and democracy. (shrink)

In this review essay, Mark Brenneman and Frank Margonis address three recent book-length contributions to the ongoing discussion around cosmopolitanism and educational thought: Mark Olssen's Liberalism, Neoliberalism, Social Democracy: Thin Communitarian Perspectives on Political Philosophy and Education, Sharon Todd's Toward an Imperfect Education: Facing Humanity, Rethinking Cosmopolitanism, and Ilan Gur-Ze’ev's Beyond the Modern-Postmodern Struggle in Education: Toward Counter-Education and Enduring Improvisation. Brenneman and Margonis argue that these contributions exhibit a marked disenchantment with Enlightenment conceptions of human possibilities as these (...) inform concrete recommendations in the field of the philosophy of education. All three books call for a rethinking of modernist categories in educational thought, a call that is supported by the authors' respective distrust and ultimate disenchantment with the residual presence of ideas of human perfectibility harbored in the philosophical categories that animate discussions in multicultural, liberal, neoliberal, and postmodern educational discussion. Brenneman and Margonis argue that each of these books theorizes from its own respective regionally specific circumstances, and they therefore prove valuable to philosophers of education who struggle toward their own local responses to human difference and the pedagogical possibilities of educational relations. (shrink)

Transhumance is a form of extensive livestock production that involves seasonal movements among ecological zones or landscape types. Rangeland-based transhumance constitutes an important social and economic relationship to nature in many regions of the world, including across the Western US. However, social and ecological drivers of change are reshaping transhumant practices, and managers must adapt to increased demands for public rangeland use. Specifically, concerns for wildlife conservation have led to reduced access to seasonal public lands grazing for western (...) US livestock producers. To understand how managers adapt to loss of grazing areas (called “seasonal ranges”) we create agroecological calendars from manager records spanning 35 years (1986–2021) at the US Sheep Experiment Station in Idaho and Montana, US. The calendars illustrate how a loss of winter and summer ranges after 2013 coincided with shifts in the operation’s adaptive strategies, leading to more grazing of fall crop residue and purchased winter feed, and reducing flexibility to move livestock to cope with variable forage conditions. These changes shifted the job duties and experiences of farm workers and managers, and raised several new questions related to sheep production and vegetation management outcomes that merit future research. Transhumant system transformation has implications for human relationships with nature, rural communities, sheep genetics, production, and vegetation communities. For livestock operations that rely on government-managed lands to sustain transhumant traditions, innovative forms of collaboration and social adaptation that help secure access to seasonal ranges will be as important as technological innovations to address biodiversity conservation, climate change adaptation, and food system sustainability issues that are reshaping access to grazing lands. (shrink)

Touraine's critique of the sociological tradition has gradually come to focus on the very notion of society and the basic assumptions associated with it: the interpretation of social life as organized around central principles that are embodied in institutions and internalized by individuals, the tendency to subsume social structure and social change under the same determinants, and the rejection or minimization of the distinction between state and society. In the light of this critique, his earlier attempts to (...) construct a systematic theory seem premature. In particular, the key notion of historicity was overshadowed by the more restrictive concept of the “self-production of society” and the model of a “historical system of action”. But on the other hand, the open questions and unresolved problems of the earlier work underline the need for a further radicalization of the critique of the dominant image of society. This would lead to a conceptualization of social life in terms of interrelations and tensions between structures of culture and structures of power, both of which transcend the social field. A more Weberian perspective would thus replace the residual Durkheimianism of Touraine's earlier writings. (shrink)

Researchers increasingly rely on large data sets of health information, often linked with biological specimens. In recent years, the argument has been made that obtaining informed consent for conducting records-based research is unduly burdensome and results in ?consent bias.? As a type of selection bias, consent bias is said to exist when the group giving researchers access to their data differs from the group denying access. Therefore, to promote socially beneficial research, it is argued that consent should be unnecessary. After (...) analyzing the biostatistics evidence and bioethics arguments, the article concludes that (1) claims about the amount of consent bias are overstated; (2) commonly used statistical methods usually can account for consent bias; and (3) any residual effects of consent bias are below an acceptable level of imprecision and constitute a reasonable social cost for conducting ethically responsible research. (shrink)

Part of the basis of the theory and practice of peace policy is the acknowledgment of the ambivalence ofhuman nature and history, the reality ofthe capacity for both war and peace. This insight Ieads to the setting of comparative aims for peace policy, to a reform-based implementation of more peace in the face of an unpeaceful world. A world peace order cannot disregard the existence of sovereign states and their interests. Combining international cooperation and communication with a residual policy of (...) nuclear deterrence could minimize military conflicts. At national Ievel this orientation towards peace requires a legal system along the lines of a social constitutional state. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy and Literature 27.1 (2003) 98-115 [Access article in PDF] Tristram Shandy, David Hume and Epistemological Fiction Christina Lupton I LAURENCE STERNE's Tristram Shandy, the nine-volume novel which dominated London's literary marketplace during the years of its publication between 1759 and 1767, has served over the course of its reception as a case in point for reading literature and philosophy side by side. Yet even in this lengthy and (...) variegated history of Sterne appreciation, "side by side" has more often than not proved to be a question of reading philosophy as literature's source and the key to its logic. In most secondary work on the novel, Sterne's references to empirical psychology appear as clues to a line of influence which leads, depending on the turn of the critic and his or her milieu, either back to a Lockean faith in self-knowledge and to a Humean skepticism with its residual stress on the realm of social accountability and the merits of mental association, or forward to the terrain of modernism, with its insistence on the constitutive power of language itself. From the ongoing measured attempts to monitor Sterne's use of Locke to the conviction, instigated by John Traugott in 1954, that Sterne's dramatization of rationalism shares much with David Hume's positive account of association, this complex critical history is well rehearsed, and its variants soundly warranted by Sterne's liberal borrowing from each of the well-stocked Rabelaisian, empiricist, and Augustan shelves of his own library.In recent decades, this critical debate runs towards a view of Sterne working self-consciously with an emergent sense of the aesthetic as a response to the epistemological quandaries of rationalism under pressure. In this essay, I will diverge from the critical tradition which has [End Page 98] combed the texts of British empiricism for the right "key" to Tristram Shandy. 1 I want to avoid this avenue of investigation not because it promises poor results—in the case of Sterne, rich moments of "unlocking" are undeniable—but because it relies on lining up philosophy and literature in a particular generic relation to one another. In general, this method assigns problem-raising to philosophy and problem-echoing to literature. Established Sterne critics, including John Traugott, Melvin New, and Arthur Cash, routinely ask how Tristram Shandy follows up or even solves the formal articulations of a problem raised by Locke or Hume.Despite the importance to date of this philosophical-problems-played-out-in-literature model for reading Tristram Shandy, the model of reading literature and philosophy together which I want to introduce in this piece is much more a side-by-side one. More specifically, I want to suggest that the epistemological problem which shows up in Tristram Shandy is less a rearticulation of grand philosophical concerns at a local register than a transformation of the problem of epistemology at the site of its articulation. While knowledge can be seen as the problem which Locke's rationalism, Hume's rhetorical and social projects, or Kant's account of aesthetic judgment set out to solve, for Sterne, I will argue, epistemological uncertainty is less a problem than the basis of the productive relationship Tristram Shandy develops between, on one hand, literature as an object of knowledge and, on the other, the acknowledgement that words, particularly literary words, depend on subjective responses. By comparing Hume's Treatise and Tristram Shandy, my aim is to show how the closely allied texts diverge in their strategies for exploring and containing the fracturing implications of skepticism. II Like many other literary authors of the eighteenth century, Sterne is engaged in debates crossing what we now think of as the disciplinary boundary between philosophy and literature and, despite its celebrated status as an inaugural work of modern fiction, Tristram Shandy intimately incorporates nonfictional forms of political and philosophical inquiry. 2 One of Tristram's more celebrated briefs to his reader is a witty but revealingly knowing description of Locke's Essay Concerning Human Understanding: "I will tell you in three words what the book... (shrink)

In this challenging and provocative book, Steve Fuller contends that our continuing faith in science in the face of its actual history is best understood as the secular residue of a religiously inspired belief in divine providence. Our faith in science is the promise of a life as it shall be, as science will make it one day. Just as men once put their faith in God's activity in the world, so we now travel to a land promised by (...) science. In "Science", Fuller suggests that the two destinations might be the same one. Fuller sympathetically explores what it might mean to live scientifically. Can science give a sense of completeness to one's life? Can it account for the entirety of what it is to be human? And what does our continuing belief in scientific progress say about us as a species? In answering these questions, Fuller ranges widely over the history of science and religion - from Aristotle and the atomists to Dawkins and the neo-Darwinists - and takes a close look at what science is, how its purpose has changed over the years, and what role religion and in more recent years atheism have played in its progression. Science, argues Fuller, is now undergoing its own version of secularization. We are ceasing to trust science in its institutional forms, formulated by an anointed class of science priests, and instead we are witnessing the emergence of what Fuller calls Protscience' - all sorts of people, from the New Age movement to anti-evolutionists, claiming scientific authority as their own. Fuller shows that these groups are no more anti-scientific than Protestant sects were atheistic. Fearless and thought-provoking, Science questions some of our most fundamental beliefs about the nature and role of science, and is a distinct and important contribution to debates about evolution, intelligent design, atheism, humanism, the notion of scientific progress, and the public understanding of science. (shrink)

The article analyses different forms of the theoretical paradigm of German Begriffsgeschichte. It focuses on the coherently formalized proposal made by Reinhard Koselleck, showing its relevance for the main Italian schools of interpretation. Koselleck is able to move beyond the historicist framework of Begriffsgeschichte on the basis of a theory of the Sattelzeit or Schwellenzeit--located between the eve of the seventeenth and the beginning of the eighteenth century--capable of orienting the reconstruction of the history of political concepts. This presupposition, which (...) refers to a theory of the 'Vorgriff' or historical conceptual reconstructions, draws upon and elaborates a key theme of the logic of the social sciences that was put forth by Max Weber. The possibility to adhere or not to this residual Weberian moment explains the two different modalities in which conceptual history has been interpreted in Italy: one pointing at the reconstruction of the conceptual framework of the nineteenth century, the other aiming at the philosophical-political reconstruction of the genesis, the historic limits and the crisis of the political concepts of Western modernity. (shrink)

Jung's explanation of the religious tendency of the psyche addresses many sides of the contemporary debate on religion and the role that it has in individual and social life. This book discusses the emergence of a new mythic consciousness and details ways in which this consciousness supersedes traditional concepts of religion to provide a spirituality of more universal inclusion. _On Behalf of the Mystical Fool_ examines Jung's critique of traditional western religion, demonstrating the negative consequences of religious and political (...) collective unconsciousness, and their consequent social irresponsibility in today's culture. The book concludes by suggesting that a new religiosity and spirituality is currently emerging in the West based on the individual’s access to the sense of ultimacy residual in the psyche, and seeking expression in a myth of a much wider compass. This book will be of interest to scholars and students at all levels who are engaged in the expanding field of Jungian studies. It will also be key reading for anyone interested in the theoretical and therapeutic connections between the psyche and religious experience. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Theocritus and the Archaeology of Greek PoetryFrederick T. GriffithsRichard Hunter. Theocritus and the Archaeology of Greek Poetry. Cambridge: Cambridge University Press, 1996. xii 1 207 pp. Cloth, $54.95.To locate Theocritus on the evolving map of third-century culture, Richard Hunter forgoes mapmaking itself in favor of the scattered “sites” found in seven nonbucolic mimes, hymns, and erotic poems. He introduces these lively and learned essays with the observation that (...) “too often ‘Hellenistic poetry’ is treated as an entity in which the whole is easier to grasp, and in some ways more interesting, than the parts” (x). Theocritus’ Nachleben deepens the distortion: “Concentration on Theocritus’ ‘bucolic poems’ has tended to obscure the fact that the range and variety of his poems are very characteristic of the poetic milieu of the period” (20). Successive chapters find Theocritus crossing paths with Apollonius Rhodius, Aratus, Herodas, and Callimachus. As ever, all roads lead back to Homer, but Hunter pointedly directs our view elsewhere. Different as they are, Helen (Idyll 18), Hiero II (16), the Alexandrian housewives (15), the Dioscuri (22), and three languishing paederasts (12, 29, 30) commonly witness to the third century’s interest in the “song culture” of the archaic age, an age with many centers and patrons, a “rich tapestry of poetic forms” (p. 2), and a performance culture not overshadowed by the dramatic festivals of Athens.Philology’s erstwhile handmaiden, archaeology, presides as a tenth Muse both over Theocritus’ learned “recuperation” of archaic song and, at another level, over Hunter’s revival of these underappreciated Idylls. Even “the poems themselves dig deeply into a (real or constructed) archaic world for much of their matter and their form” (196). The figure of science gestures to his seamless [End Page 468] integration of papyrology, dialectology, and metrics and inevitably digs up artifacts with more cultural residue than some “intellectual exercise divorced from any meaningful social or ideological context” (11). Hunter undermines the “ivory tower” currently under siege by Alan Cameron and others. The book’s signal contribution comes, however, from questions of “performative context” (4) that may betray the trope. “Musical archaeology” (101) creaks in describing Theocritus’ “rescue” of archaic musical forms. “Locating the Site” (chapter 1) in fact excavates performance and dialect more than anything else. What Hunter’s gritty “archaeology” importantly is not is the stale, library-bound trope of “aetiology.” His introduction proceeds (“Toward Theocritus,” 1–13) via the Fragmentum Grenfellianum and Heracles’ nursery (24.1–9) rather than from Callimachus’ Aetia, which as a project does not figure in these six essays. It is Philitas and, less conventionally, Erinna and Asclepiades who pave the way for Theocritus (“The Poetic Context,” 14–28). Chapter 1 ends with an important survey of “the languages of Theocritus” (28–45), which can be recommended to students and general readers as an introduction to literary dialects in Theocritus, here presented with rare sensitivity to their literary use.Were Hunter starting from “life and times” rather than “site,” familiar topics would at once impose themselves: patronage, religion, the pandectic hexameter, and the elite appropriation of “subliterary” forms. These obligations are agreeably distributed over the five chapters of readings, or perhaps one might better say, “five performances.” For Hunter never marches through an Idyll from end to end but instead selects, restages, and defamiliarizes key passages against the backdrop of, inter alia, recently recovered papyri, hieroglyphic decrees, Old and New Comedy, instrumental performance, meditations on mimesis and mummification, and snatches of Alcman or Theognis not already fossilized in commentary. Of what should be a conventional ag ¬ n between thumos and reason in Idyll 12 he observes: “The irony of the poem lies in the fact that it is the speech of the thumos which is then characterized by an appeal to reason, whereas the lover hectors his thumos like a comic father lecturing his wayward son” (182). We were not expecting Terence: “Cf. perhaps Ter. Ad. 685–95.” With his sharp ear, timing, and fluency in all ages of Greek and Roman verse, Hunter has more than enough fresh insights to hold the attention of both generalists and Theocriteans.“‘All the Twos’: Idyll 22” (chapter 2) works from astute... (shrink)