In lieu of an abstract, here is a brief excerpt of the content:Feminist Studies 45, no. 1. © 2019 by Feminist Studies, Inc. 253 Sonja Thomas The Women’s Wall in Kerala, India, and Brahmanical Patriarchy On January 1, 2019, a human chain of women, between three and five million strong and 385 miles long, gathered to protest the barring of menstruating women from entering Sabarimala Temple in Kerala, India. The so-called Women’s Wall received widespread news coverage; in the United (...) States, NPR, the BBC, the Washington Post, and the New York Times all had stories on it. Debra Messing, Kerry Washington, and Rose McGowan tweeted about it. As a scholar of caste, gender, and religion in Kerala, India, I watched the news and international attention with a good deal of interest and a bit of unease about how the intersections of casteism and patriarchy (brahmanical patriarchy) were glossed over in the reporting. The issues surrounding the Women’s Wall reveal the ways in which certain groups invest in the protection of brahmanical patriarchal power; a power that is reflected in political tensions between the Kerala state and the Indian central government that may come to a head in the upcoming Lok Sabha elections. Casteism and religious divides in Kerala are rarely discussed in depth because Kerala is largely seen as a progressive state, with a 94 percent literacy rate. Other development indicators also point to the assumption that Kerala is exceptional: low infant mortality rates, low maternal mortality rates, low fertility rates, and a population where there are more women than men. Kerala is seen as secular because there is a large number of both Christian and Muslim religious minorities. In 1957, 254 News and Views Kerala made history by democratically electing a communist government and initiating a set of far-reaching (although not all-encompassing) land distribution policies. The state is seen as transgender friendly with a transgender beauty pageant and support for trans surgery. The “feminist ” Women’s Wall protest fits in quite neatly within the dominant narrative that Kerala is exceptional, progressive, and thus a model for other Indian states and for countries in the Global South to follow. However, even as “progressive” Kerala is celebrated today, it is not clear that women in the state are necessarily as empowered as commonly believed. The state has some of the highest rates of violent crime in the nation and violence against women is widespread.1 Kerala’s suicide rates are two times the national average, and Kerala leads all other states in India in the number of family murder/suicides.2 Women are vastly underrepresented in politics.3 Although women are educated, the female workforce participation rate is one of the lowest in India.4 There is evidence to suggest that educated, nonworking women are using their education toward securing a better marriage match rather than for employment or empowerment.5 Kerala has a history of extremely repressive caste practices. This area of India once not only practiced untouchability, but what is known as “distance pollution.” A Dalit (the most oppressed caste in the caste hierarchy) was not allowed within sixty feet of a Brahmin (the most privileged caste), and the mere shadow of a Dalit falling upon a dominant-caste person could result in a Dalit’s death.6 Dalit Bahujans were prohibited 1. See Swapna Mukhopadhyay, ed., The Enigma of the Kerala Woman: A Failed Promise of Literacy (New Delhi: Social Science Press, 2007). 2. Jocelyn Lim Chua, In Pursuit of the Good Life: Aspiration and Suicide in Globalizing South India (Berkeley: University of California Press, 2014). 3. J. Devika and Binitha V. Thampi, New Lamps for Old? Gender Paradoxes of Political Decentralisation in Kerala (New Delhi: Zubaan: 2012). 4. Praveena Kodoth and Mridul Eapen, “Looking Beyond Gender Parity: Gender Inequities of Some Dimensions of Well-Being in Kerala,” Economic and Political Weekly 40, no. 30 (2005): 3278. 5. Sonja Thomas, “Education as Empowerment? Gender and the Human Right to Education in Postcolonial India,” in Human Rights in Postcolonial India, ed. Om Prakash Dwivedi and V. G. Julie Rajan (New York: Routledge, 2016), 82; Ritty A. Lukose, Liberalization’s Children: Gender, Youth, and Consumer Citizenship in Globalizing India (Durham, NC: Duke University Press, 2009), 104. 6... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:THE CASE FOR SPIRIT CHRISTOLOGY: SOME REFLECTIONS THOMAS WEINANDY, O.F.M., CAP. Greyfriars Hall, University of Oxford IN THE JUNE, 1992, issue of Theological Studies Roger Haight, S.J., of the Weston School of Theology, authored an essay entitled "The Case for Spirit Christology." 1 In the December, 1992, issue of the same journal John Wright, S.J., of the Jesuit School of Theology at Berkeley, wrote a critical response entitled: (...) "Roger Haight's Spirit Christology." 2 While I fully endorse Wright's reservations, here I wish to offer some of my own criticisms as well as expand upon some of his.3 In order for a Spirit Christology to be viable Haight believes that it must fulfill six criteria: 1) It must adequately explain why Christians believe that their salvation is found in Jesus; 2) It must be faithful to the Bible; 3) It must uphold the teaching of the Councils, especially Nicaea and Chalcedon; 4) It must be intelligible and coherent; 5) It must respond to contemporary concerns, specifically the relationship of Jesus to the founders of other 1 Roger Haight, S.J., "The Case for Spirit Christology," Theological Studies 53(1992): 257-287. Hereafter referred to in the text by page numbers. 2 John Wright, S.J., "Roger Haight's Spirit Christology," Theological Studies 53(1992) : 729-735. 3 While this article will focus exclusively on Haight's Spirit Christology, much of what will be said here, by way of criticism, can be applied equally to other expressions of Spirit Christology, since the various forms are quite similar. Haight himself relies heavily upon and substantially agrees with G. W. H. Lampe, " The Holy Spirit and the Person of Christ," in Christ, Faith and History, ed. S. W. Sykes and J. P. Clayton (Cambridge: University Press, 1972) 111-130; and God as Spirit (Oxford: Clarendon, 1977). For other recent examples of Spirit Christology see Haight's footnote 1, p. 257. 173 174 THOMAS WEINANDY, O.F.M., CAP. religions; 6) It must be able to stimulate and empower Christian life (see 260-262). As in Wright's response, I wish to examine I-Iaight's Spirit Christology in light of these criteria. I will begin with an extensive examination of Haight's second criterion-faithfulness to scripture-for it is most central to his whole enterprise. Then, more succinctly, I will address his other criteria. Biblical Revelation and Religious Language The central, and therefore fatal, flaw within Haight's Spirit Christology is that his understanding of '.' God as Spirit," upon which the whole of his Christology is founded, is itself non-biblical. To discern Haight's understanding of " God as Spirit," we must first examine his notion of religious language and the philosophy sustaining it. For Haight, "the medium through which religious experience takes place may be called a symbol, making all religious knowledge symbolic knowledge. A symbol is that through which something else is made present and known; a symbol mediates a perception and knowledge of something other" (263). While the symbol makes the presence of God known, yet, precisely because it is a symbol, God is beyond or transcends what is symbolized. The symbol " both makes God present and points away from itself to a God who is other than itself" (263). Thus the symbolized " is" and " is not" the symbol (263). Haight argues then that the biblical symbol, " the Spirit of God " refers to God and is " materially and numerically identical with God. God as Spirit is God" (266). However, God as Spirit " indicates God at work, as active, and as power, energy, or force that accomplishes something" (266-267). God as Spirit refers not to God as he is immanent in himself, but to God as he is "outside of himself," within the order of time and history. Haight recognizes that the Old Testament also uses " Word" and " Wisdom" as symbols along with " Spirit," but " all of these symbols are basically the same insofar as they point to the same generalized experience of God outside of God's self and im- THE CASE FOR SPIRIT CHRISTOLOGY 175 manent in the world in presence and active power" (267). While Haight acknowledges that these symbolic... (shrink)

Thomas Edison's incandescent lamp was one of four that were displayed at the first international exhibition of electricity in Paris in 1881. By the end of the exhibition, most observers believed that Edison had taken a clear lead over his rivals: Maxim, Swan, and Lane-Fox. In reality, his victory was a narrow one that owed much to the skilful management of public opinion by his aides in Paris. Nevertheless, it reinforced Edison's view of Paris as the natural starting point (...) for the implantation of his system in continental Europe. Almost immediately, however, the three companies that he established for the purpose in Paris were in difficulties as the financial crash of January 1882 hardened into sustained recession. Quickly Edison's favour turned to Milan and, more particularly, Berlin, leaving the once central Parisian venture to become a minor element in his European strategy. (shrink)

From the Upanishads to Homer -- Philosophy, did the Greeks invent it -- Pythagoras and the divinity of number -- What is there? -- The Greek tragedians on man's fate -- Herodotus and the lamp of history -- Socrates on the examined life -- Plato's search for truth -- Can virtue be taught? -- Plato's Republic, man writ large -- Hippocrates and the science of life -- Aristotle on the knowable -- Aristotle on friendship -- Aristotle on the perfect life (...) -- Rome, the Stoics, and the rule of law -- The Stoic bridge to Christianity -- Roman law, making a city of the once-wide world -- The light within, Augustine on human nature -- Islam -- Secular knowledge, the idea of university -- The reappearance of experimental science -- Scholasticism and the theory of natural law -- The Renaissance, was there one? -- Let us burn the witches to save them -- Francis Bacon and the authority of experience -- Descartes and the authority of reason -- Newton, the saint of science -- Hobbes and the social machine -- Locke's Newtonian science of the mind -- No matter? The challenge of materialism -- Hume and the pursuit of happiness -- Thomas Reid and the Scottish school -- France and the philosophes -- The federalist papers and the great experiment -- What is enlightenment? Kant on freedom -- Moral science and the natural world -- Phrenology, a science of the mind -- The idea of freedom -- The Hegelians and history -- The aesthetic movement, genius -- Nietzsche at the twilight -- The liberal tradition, J.S. Mill -- Darwin and nature's "purposes" -- Marxism, dead but not forgotten -- The Freudian world -- The radical William James -- William James' pragmatism -- Wittgenstein and the discursive turn -- Alan Turing in the forest of wisdom -- Four theories of the good life -- Ontology, what there "really" is -- Philosophy of science, the last word? -- Philosophy of psychology and related confusions -- Philosophy of mind, if there is one -- What makes a problem "moral" -- Medicine and the value of life -- On the nature of law -- Justice and just wars -- Aesthetics, beauty without observers -- God, really? (shrink)

Books Reviewed in this Article: Transforming Bible Study. By Walter Wink. Pp.175, London, SCM Press, 1981, £3.50. Isaiah 1–39. By R.E. Clements. Pp.xvi. 301, London, Marshall, Morgan and Scott, 1980, £3.95. Isaiah 40–66. By R.N. Whybray. Pp.301, London, Marshall, Morgan and Scott, 1975, Reprinted 1981, £3.95. Die Gestalt Jesu in den synoptischen Evangelien. By Heinrich Kahlefeld. Pp.264, Frankfurt, Verlag Josef Knecht, 1981, no price given. Following Jesus: Discipleship in the Gospel of Mark. By Ernest Best. Pp.283, Sheffield, JSOT Press, 1981, (...) £15.00, £5.95. The Origin of Paul's Gospel. By Seyoon Kim. Pp.xii, 391, Tübingen, J.C.B. Mohr, 1981, 78 DM. An die Römer. By Ernst Käsemann. Pp.xvi, 411, Tübingen, J.C.B. Mohr, 1980, 48 DM. Les Récits de Resurrection des Morts dans le Nouveau Testament. By Gerard Rochais. Pp.xv, 252, Cambridge, Cambridge University Press, 1981, £15.00. Prêtres Anciens, Prétre Nouveau selon le Nouveau Testament. By Albert Vanhoye. Pp.366, Paris Editions du Seuil, 1980, no price given. Woman in the World of Jesus. By Evelyn and Frank Stagg. Pp.292, Edinburgh, The St Andrew Press, 1981, no price given. Jesus, Man and the Church. By Karl Rahner. Pp.260, London, Darton Longman & Todd, 1981, £14.50. Jesus Lord and Savior: A Theopathic Christology and Soteriology. By William M. Thompson. Pp.ix, 287, Leominster, Fowler Wright, 1981, £7.45. God and World in Schleiermacher's ‘Dialektik’ and ‘Glaubenslehre’. Criticism and the Methodology of Dogmatics. By John E. Thiel. Pp.xiv, 239, Bern, Frankfurt and Las Vegas, Peter Lang, 1981, SF 49.50. Ministry: A Case for Change. By Edward Schillebeeckx. Pp.ix, 165, London, SCM Press, 1981, £4.95. The Sacraments: Readings in Contemporary Sacramental Theology. Edited by Michael J. Taylor. Pp.274, New York, Alba House, 1981, $7.95. Believing in the Church: The Corporate Nature of Faith. A Report by the Doctrine Commission of the Church of England. Pp.ix, 310, London, SPCK, 1981, £8.50. Confessing the Faith in the Church of England Today. By R.T. Beckwith. Pp.36, Oxford, La timer House, 1981, £1.00. A Kind of Noah's Ark? The Anglican Commitment to Comprehensiveness. By J.I. Packer. Pp.39, Oxford, Latimer House, 1981, £1.00. Reasonable Belief: A Survey of the Christian Faith. By Anthony Hanson and Richard Hanson. Pp.xii, 283, Oxford University Press, 1981, £8.50. Doctrine in the Church of England. The 1938 Report with a new introduction by G.W.H. Lampe. Pp.lx, 242, London, SPCK, 1982, £8.50. The Divine Right of the Papacy in Recent Ecumenical Theology. By J. Michael Miller. Pp.xvi, 322, Rome, Università Gregoriana Editrice, 1980, 18,000 Lire. Der heilige Geist in der Theologie von Heribert Mühlen: Versucheiner Darstellung und Würdigung. By John B. Banawiratma. Pp.ix, 310, Frankfurt and Bern: Peter D. Lang, 1981, SFr. 60.00. Standing Before God: Studies on Prayer in Scriptures and Tradition with Essays in Honor of John M. Oesterreicher. Edited by Asher Frinkel and Lawrence Frizzell. Pp.410, New York, Ktav Publishing House, 1981, $29.50. Judaism and Healing. By J. David Bleich. Pp.xiii, 199, New York, Ktav, 1981, $15.00. The Diversity of Moral Thinking. By Neil Cooper. Pp.x, 303, Oxford, Clarendon Press: Oxford University Press, 1981, £15.00. L'Homme: Sujet ou Objet? By Jacques Croteau. Pp.260, Montreal, Bellarmin: Tournai, Desclée et Cie, 1981, $15.00. The Texture of Knowledge: An Essay on Religion and Science. By James W. Jones. Pp.97, Washington, University Press of America, 1981, no price given. Cosmos and Creator. By Stanley L. Jaki. Pp.xii, 168, Edinburgh, Scottish Academic Press, 1980, £6.75. Dante, Philomythes and Philosopher: Man in the Cosmos. By Patrick Boyde. Pp.vii, 408, Cambridge, Cambridge University Press, 1981, £30.00. Dissidence et Philosophie au Mayen Âge. By E.L. Fortin. Pp.201, Montreal, Bellarmin, 1981, $12.00. The Philosophy of John Norris of Bemerton. By Richard Acworth. Pp.x, 388, Hildesheim, Georg Olms, 1979, 74 DM. Philosophy and Ideology in Hume's Political Thought. By David Miller. Pp.xii, 218, Oxford, Clarendon Press, 1981, £15.00. Hegelianism. By John Edward Toews. Pp.x, 450, Cambridge, Cambridge University Press, 1980, £25.00. One Hundred Years of Thomism. Edited by V.B. Brezik. Pp.210, Houston, Centre for Thomistic Studies, 1981, no price given. Gramsci's Political Thought: Hegemony, Consciousness and the Revolutionary Process. By J.V. Femia. Pp.xiii, 303, Oxford, Clarendon Press, 1981, £17.50. Greek and Roman Slavery. By Thomas Wiedemann. Pp.xvi, 284, London, Croom Helm, 1981, £10.95, £5.95. Prophecy and Millenarianism. Essays in Honour of Marjorie Reeves. Edited by Ann Williams. Pp.x, 355, London, Longman, 1980, £25.00. Of Prelates and Princes: A Study of the Economic and Social Position of the Tudor Episcopate. By Felicity Heal. Pp.xv, 353, Cambridge, Cambridge University Press, 1980, £17.50. Radical Religious Movements in Early Modern Europe. By Michael Mullett. Pp.xxiv, 193, London, George Allen & Unwin, 1980, £10.50. The Jesuits. By J.C.H. Aveling. Pp.390, London, Blond and Briggs, 1981, £16.95. The Beginnings of Ideology. By Donald R. Kelley. Pp.xv, 351, Cambridge, Cambridge University Press, 1981, £24.00. Utopia and the Ideal Society: A Study of English Utopian Writing 1516–1700. By J.C. Davis. Pp.x, 427, Cambridge, Cambridge University Press, 1981, £25.00. Eastern Politics of the Vatican 1917–1979. By Hansjakob Stehle. Pp.466, Athens, Ohio University Press, 1981, £16.20, £8.10. Structuralism or Criticism? By Geoffrey Strickland. Pp.viii, 209, Cambridge, Cambridge University Press, 1981, £17.50. The Call of God: The Theme of Vocation in the Poetry of Donne and Herbert. By Robert B. Shaw. Pp.xiii, 123, Cambridge, Mass., Cowley Publications, 1981, $5.00. John and Charles Wesley: Selected Prayers, Hymns, Journal Notes, Sermons, Letters and Treatises. Edited by Frank Whaling. Pp.xx, 412, London, SPCK, 1981, £8.95. The Trickster in West Africa: A Study of Mythic Irony and Sacred Delight. By Robert D. Pelton. Pp.312, Berkeley, University of California Press, 1980, £15.00. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:"A City of Brick":Visual Rhetoric in Roman Rhetorical Theory and PracticeKathleen S. LampPerhaps none of the words Augustus, the first sole ruler of Rome who reigned from 27 BCE to 14 CE, actually said are quite as memorable as the ones Cassius Dio has attributed to him: "I found Rome built of clay and I leave it to you in marble" (1987, 56.30).1 Suetonius too discusses Augustus's building program, (...) offering an alleged quote along with an explanation of his motivation: "Since the city was not adorned as the dignity of the empire demanded, and was exposed to flood and fire, he so beautified it that he could justly boast that he had found it built of brick and left it in marble" (1998, Aug.28.3). Though Suetonius's explanation is practical, Dio argues Augustus's "city of brick" had a more metaphoric or symbolic meaning: "In saying this he was not referring literally to the state of the buildings, but rather to the strength of the empire" (1987, 56.30).Both historians, then, perceive a connection between the physical appearance of the city and Rome's place at the head of the (Roman) world. Maecenas, Augustus's right-hand man who was essentially the minister of culture, explicitly draws attention to this strategy in a speech fabricated by Dio. Maecenas advises Augustus, "Make this capital beautiful, spare no expense in doing so, and enhance its magnificence with festivals of every kind. It is right for us who rule over so many peoples to excel all others in every field of endeavor, and even display of this kind tends to implant [End Page 171] respect for us in our allies and to strike terror into our enemies" (1987, 52.30). Here Dio suggests, albeit in hindsight, that Augustus's building program was a conscious "display" of Rome's supremacy meant to elicit a reaction, particularly from those who dwelled outside the city.Though from this passage of Dio's it is possible to argue that the physical appearance of the city of Rome was meant to persuade, or at least elicit some response, the passage does not provide support for the claim that architecture, monuments, and city planning functioned rhetorically in ancient Rome. After all, Quintilian reminds us that "many other things have the power of persuasion" (1970, 2.15.6-9). Nonetheless, this passage does generate questions about the relationship between the Augustan building program, or more broadly the Augustan cultural campaigns, and rhetoric in the principate—specifically about the way in which the cultural campaigns functioned rhetorically to help Augustus gain and maintain power.Recently, I have argued that the Ara pacis Augustae, an Augustan monument commissioned in 13 BCE, functioned as a visual example of a rhetorical text, meant not only to celebrate Augustus's successful campaigns is Spain and Gaul but also to garner public support for Augustus's heir and the process of dynastic succession. Because specific rhetorical techniques often associated with the epideictic genre clearly function on the altar, the Ara pacis demonstrates that Augustus and/or his ministers were thinking rhetorically when constructing at least some Augustan monuments (Lamp 2009). Similarly, architectural historian Diana Favro has argued that certain aspects of Augustan architecture made use of rhetorical techniques related to the canon of memory (1996). These findings are perhaps not surprising given that George Kennedy, writing nearly forty years ago, acknowledged that Augustus, a figure he called "the greatest rhetorician of antiquity, " "developed new techniques of verbal and visual persuasion which took over some of the functions and adapted some of the methods of traditional oratory" (1972, 378, 382).Still, very little attention has been paid to Augustus as a rhetorical figure, which is not to say that scholars of rhetoric have paid no attention to Roman rhetoric. While the classicist Theodore Mommsen, writing in the latter half of the nineteenth century, went as far as to refer to the principate as the "end to the entire discipline of rhetoric" (1992, 125), the decline narrative in regards to Roman rhetoric is shifting. Traditionally, this decline narrative suggested that following the assassination of Cicero, traditional oratory retreated into... (shrink)

A driving force behind the evolution of the stakeholder concept is the potential of negative outcomes for an organization as the result of conflict between that organization and its stakeholders. Where conflict does arise between an organization and stakeholder how might it be resolved in a manner compatible with stakeholder theory? Applying feminist ethical theory as a theoretical basis for stakeholder theory, mediation provides an appropriate process for resolving such disputes in comparison to traditional adversarial strategies. This paper discusses the (...) attributes of mediation, and its potential benefits as a method to resolve disputes between businesses and their stakeholders. (shrink)

This book sets out to present a Christian understanding of God in terms of the fundamental category of 'God as Spirit'.

For centuries, religion and philosophy have been the primary basis for efforts to guide humans to be more ethical. However, training in ethics and religion and imparting positive values and morality tests such as those emanating from the categorical imperative and the Golden Rule have not been enough to protect humankind from its bad behaviors. To improve ethics education educators must better understand aspects of human nature such as those that lead to “self-deception” and “personal bias.” Through rationalizations, faulty reasoning (...) and hidden bias, individuals trick themselves into believing there is little wrong with their own unethical behavior. The application of science to human nature offers the possibility of improving ethics education through better self-knowledge. The author recommends a new paradigm for ethics education in contemporary modern society. This includes the creation of a new field called “applied evolutionary neuro-ethics” which integrates science and social sciences to improve ethics education. The paradigm can merge traditional thinking about ethics from religious and philosophical perspectives with new ideas from applied evolutionary neuro-ethics. (shrink)

A collection of late 20th-century scholarship devoted to Thomas Jefferson as a politician, writer, philosopher, Christian and economist.

Stoicism has had a diverse reception in German philosophy. This is the first interpretive study of shared themes and dialogues between late nineteenth-century and twentieth-century experts on classical antiquity and philosophers. Assessing how modern philosophers have incorporated ancient resources with the context of German philosophy, chapters in this volume are devoted to philosophical giants such as Friedrich Nietzsche, Wilhelm Dilthey, Walter Benjamin, Martin Heidegger, Hannah Arendt, Hans Jonas, Hans Blumenberg, and Peter Sloterdijk. Among the ancient Stoics, the focus is on (...) Seneca, Epictetus, and doxography, but reference will also be made to texts that have so far been neglected by non-specialists. Often references to Stoic texts are playful, making it hard for non-specialists to reconstruct their understanding of the sources; by illuminating and enhancing the philosophical significance of these receptions, this book argues that they can change our understanding of Greek and Roman Stoic doctrines and authors, twentieth-century continental philosophy, and the themes which coordinate their ongoing dialogues. Some of these themes are surprising for Stoicism, such as the poetics of tragic drama and the anthropological foundations of hermeneutics. Others are already central to Stoic reception, such as the constitution of the subject in relation to various ethical, ecological, and metaphysical powers and processes; among these are contemplation and knowledge; identity and plurality; temporality, facticity, and fate; and personal, social, and planetary forms of self-cultivation and self-appropriation. Addressing the need for a synoptic vision of related continental readings of Stoicism, this book brings ancient texts into new dialogues with up-to-date scholarship, facilitating increased understanding, critical evaluation, and creative innovation within the continental response to Stoicism. (shrink)

The Essays on the Active Powers of Man was Thomas Reid's last major work. It was conceived as part of one large work, intended as a final synoptic statement of his philosophy. The first and larger part was published three years earlier as Essays on the Intellectual Powers of Man. These two works are united by Reid's basic philosophy of common sense, which sets out native principles by which the mind operates in both its intellectual and active aspects. The (...) Active Powers shows how these principles are involved in volition, action, and the ability to judge morally. Reid gives an original twist to a libertarian and realist tradition that was prominently represented in eighteenth-century British thought by such thinkers as Samuel Clarke and Richard Price. (shrink)

In this article I take a closer look at Adorno's methodology, and specifically the question of how – in Adorno's view – philosophy ought to be done. In this, my aim is to see whether there might be ‘quietist’ elements in his methodological account, i.e. the meta‐philosophical position of quietism as it stands against (scientific) naturalism in recent discussions. Recent work on Adorno and classical critical theory has discussed numerous similarities and overlaps with the post‐analytical work of, e.g., John McDowell (...) and Michael Thompson. Building on this recent work, my article suggests further points of contact, by focusing on the interplay of question and answer present in both McDowell and Adorno. To do this, I first outline McDowell's version of quietism. From there, an interpretation of Adorno can proceed along the lines developed with McDowell, centering the idea of unanswerable philosophical questions that need to be treated instead of answered straightforwardly. I demonstrate the relation he draws from disappearance of questions to ‘praxis’ and suggest how this differs from McDowell yet might still be viewed as an account related to quietism. I conclude by suggesting taking up Adorno's term ‘immanent criticism’ as a methodological concept. (shrink)

The educational efficacy ascribed by the Theages to erotic intimacy and daemonic influence has troubled scholars, who generally consider it decadent, superstitious, and irrational. Similar concerns arise concerning the Academy of Polemo and Crates, which is the Theages ’ probable source. I argue that the dialogue signals how cooperative rational inquiry is compatible with erotics and daemonology through allusions to the Symposium and Theaetetus. Moreover, the most “outrageous” passage—the story of Aristides—is signposted as an ironic puzzle, not a straightforward representation (...) of Socratic philosophizing. The way is thus cleared to revise our understanding of rationality in this dialogue and this period of the Academy. (shrink)

In this article I argue for the continuity of Sartre's theory of alienation. Therefore, I will depict how the concept of 'alienation' is further developed by Sartre since his early writings, by discussing the different forms of alienation in his late oeuvre and in his works on moral philosophy. First, I will take up the differenciation of individual and social alienation and, furthermore, I will discuss Sartre's radicalized form of alienation, which is beyond pure forms of exploitation or recurrence and (...) was not discussed in the literature, yet. I will connect Sartres theory of value in his "L'Être et le Néant" with the theory of alienation in his "Cahiers pour une Moral" and the "Critique de la Raison dialectique". (shrink)

Though this chapter is co-authored, I was responsible for eight of its nine sections. Rather than foreshadowing the chapters to come in this edited volume, I have attempted to synthesize and supplement them in order to present an initial picture of the significance of Stoicism for German philosophy roughly since the late 19th century. With the exception of Friedrich Nietzsche, this vast field of Stoic reception has received almost no attention before. Particularly noteworthy elements in this chapter include sections on (...) the relationship between German specialist scholarship since the 1850s and German philosophy and a long section on Karl Löwith. (shrink)

According to Xenophon, Socrates tried to persuade his associate Aristippus to moderate his excessive indulgence in wine, women, and food, arguing that only hard work can bring happiness. Aristippus wasn’t convinced. Instead, he and his followers espoused the most radical form of hedonism in ancient Western philosophy. Before the rise of the better known but comparatively ascetic Epicureans, the Cyrenaics pursued a way of life in which moments of pleasure, particularly bodily pleasure, held the highest value. In The Birth of (...) Hedonism, Kurt Lampe provides the most comprehensive account in any language of Cyrenaic ideas and behavior, revolutionizing the understanding of this neglected but important school of philosophy. -/- The Birth of Hedonism thoroughly and sympathetically reconstructs the doctrines and practices of the Cyrenaics, who were active between the fourth and third centuries BCE. The book examines not only Aristippus and the mainstream Cyrenaics, but also Hegesias, Anniceris, and Theodorus. Contrary to recent scholarship, the book shows that the Cyrenaics, despite giving primary value to discrete pleasurable experiences, accepted the dominant Greek philosophical belief that life-long happiness and the virtues that sustain it are the principal concerns of ethics. The book also offers the first in-depth effort to understand Theodorus’s atheism and Hegesias’s pessimism, both of which are extremely unusual in ancient Greek philosophy and which raise the interesting question of hedonism’s relationship to pessimism and atheism. Finally, the book explores the “new Cyrenaicism” of the nineteenth-century writer and classicist Walter Pater, who drew out the enduring philosophical interest of Cyrenaic hedonism more than any other modern thinker. (shrink)

This article explores silence and the ethics of conscience through a study of the life and late letters of Sir Thomas More. More's silence is a paradigm case for the contest of conscience under conditions of tyranny, and it is one of the most influential in the formulation of principles of conscience and human rights in modern constitutional democracies. The article focuses on More's prosecution by King Henry VIII, and offers close analysis of the concept of conscience discussed in (...) his last letters. The approach is historical and philosophical, and puts More's case in dialogue with other classic and modern texts on the ethics of conscience. Emphasis is placed on More's principle of self-determination as essential to conscience. (shrink)

Die Verlässlichkeit von Computersimulationen ist ein vieldiskutiertes Thema, das immer wieder auch für Schlagzeilen hinsichtlich des Umgangs mit wissenschaftlichen Ergebnissen sorgt. Computersimulationen werden häufig dort unternommen, wo Erfahrungen bezüglich des Verhaltens von Systemen fehlen und physische Tests aufgrund der Größe, Komplexität oder Einmaligkeit des Systems nicht in Frage kommen. Dennoch sollen mit ihrer Unterstützung Entscheidungen mit weitreichenden möglichen Folgen getroffen werden, die zu hohen monetären und moralischen Kosten führen können.

Thomas Hibbs is the Dean of the Honors College at Baylor University.

The main features of the tetron model of elementary particles are discussed in the light of recent developments, in particular the formation of strong and electroweak vector bosons and a microscopic understanding of how the observed tetrahedral symmetry of the fermion spectrum may arise.

I. Introduction, notes, and appendix -- II. A facsimile of the first edition, 1642, reduced in size.

The relationship between Lexical-Functional Grammar (LFG) functional structures (f-structures) for sentences and their semanticinterpretations can be formalized in linear logic in a way thatcorrectly explains the observed interactions between quantifier scopeambiguity, bound anaphora and intensionality.Our linear-logic formalization of the compositional properties ofquantifying expressions in natural language obviates the need forspecial mechanisms, such as Cooper storage, in representing thescoping possibilities of quantifying expressions. Instead, thesemantic contribution of a quantifier is recorded as a linear-logicformula whose use in a proof will establish the (...) scope of thequantifier. Different proofs can lead to different scopes. In eachcomplete proof, the properties of linear logic ensure thatquantifiers are properly scoped. (shrink)

Thomas Berry presents his vision of cosmology and the relationships in creation. Responses from Donald Senior, Gregory Baum, Margaret Brennan, Stephen Dunn, James Farris, and Brian Swimme round out the insights and create magnetic reading.

Die MISCELLANEA MEDIAEVALIA präsentieren seit ihrer Gründung durch Paul Wilpert im Jahre 1962 Arbeiten des Thomas-Instituts der Universität zu Köln. Das Kernstück der Publikationsreihe bilden die Akten der im zweijährigen Rhythmus stattfindenden Kölner Mediaevistentagungen, die vor über 50 Jahren von Josef Koch, dem Gründungsdirektor des Instituts, ins Leben gerufen wurden. Der interdisziplinäre Charakter dieser Kongresse prägt auch die Tagungsakten: Die MISCELLANEA MEDIAEVALIA versammeln Beiträge aus allen mediävistischen Disziplinen - die mittelalterliche Geschichte, die Philosophie, die Theologie sowie die Kunst- und (...) Literaturwissenschaften sind Teile einer Gesamtbetrachtung des Mittelalters. (shrink)

"The complete list of the works of Thomas S. Szasz": pages 237-253.