A SCHOLARLY BOOK REPOSITORY461 start with S start with S
"This is a most interesting and thought-provoking book. . . . Peters maintains that communication is ultimately unthinkable apart from the task of establishing a kingdom in which people can live together peacefully. Given our condition as mortals, communication remains not primarily a problem of technology, but of power, ethics and art." —Antony Anderson, New Scientist
"Guaranteed to alter your thinking about communication. . . . Original, erudite, and beautifully written, this book is a gem." —Kirkus Reviews
"Peters writes to reclaim the notion of authenticity in a media-saturated world. It's this ultimate concern that renders his book a brave, colorful exploration of the hydra-headed problems presented by a rapid-fire popular culture." —Publishers Weekly
What we have here is a failure-to-communicate book. Funny thing is, it communicates beautifully. . . . Speaking Into the Air delivers what superb serious books always do-hours of intellectual challenge as one absorbs the gradually unfolding vision of an erudite, creative author." —Carlin Romano, Philadelphia Inquirer
Just before the summer of 1982, French philosopher Michel Foucault gave a series of lectures at Victoria University in Toronto. In these lectures, which were part of his project of writing a genealogy of the modern subject, he is concerned with the care and cultivation of the self, a theme that becomes central to the second, third, and fourth volumes of his History of Sexuality. Foucault had always been interested in the question of how constellations of knowledge and power produce and shape subjects, and in the last phase of his life, he became especially interested not only in how subjects are formed by these forces but in how they ethically constitute themselves.
In this lecture series and accompanying seminar, Foucault focuses on antiquity, starting with classical Greece, the early Roman empire, and concluding with Christian monasticism in the fourth and fifth centuries AD. Foucault traces the development of a new kind of verbal practice—“speaking the truth about oneself”—in which the subject increasingly comes to be defined by its inner thoughts and desires. He deemed this new form of “hermeneutical” subjectivity important not just for historical reasons, but also due to its enduring significance in modern society.
A collection of essays on the medical and social articulation of death, this anthologyconsiders to what extent a subject as elusive as death can be examined. Though it touches us all, we can perceive it only in life—with the predictable result that we treat it either as a clinical or social problem to be managed or as a phenomenon to be studied quantitatively.
This volume goes beyond these models to self-reflexively question how the management of death is organized and motivated and the ways that death is at once feared and embraced. Drawing on the very latest in the medical humanities, Spectacular Death gives us an enlightening new perspective on death from the classical world to the twenty-first century.
In a confrontation with today’s fatalistic milieu, principal emphasis is given to Hegel’s idea of infinity as the intrinsic dimension of negativity within all finitude. Against the modern era’s paradigmatic tendency to externalize social problems in the form of antagonism and Otherness, Daly argues for a renewal of utopian thought based on Hegelian reconciliation and the affirmation of excess as the essence of all being. On these grounds, he advances a new kind of political imagination that in speculative terms centers on uncompromising notions of truth and reason.
Through a combination of philosophical reflection and close rhetorical readings, Eyers explores the possibilities and limits of deconstructive approaches to the literary, the impact of the “digital humanities” on theory, and the prospects for a formalist approach to “world literature.” The book includes sustained close readings of Baudelaire, Mallarmé, Yeats, and Wallace Stevens, as well as Alain Badiou, Paul de Man, and Fredric Jameson.
Speech Genres and Other Late Essays presents six short works from Bakhtin's Esthetics of Creative Discourse, published in Moscow in 1979. This is the last of Bakhtin's extant manuscripts published in the Soviet Union. All but one of these essays (the one on the Bildungsroman) were written in Bakhtin's later years and thus they bear the stamp of a thinker who has accumulated a huge storehouse of factual material, to which he has devoted a lifetime of analysis, reflection, and reconsideration.
In this spirited book, Pavel shows that structuralism's flawed use of linguistic theory has rendered hollow the philosophical core of a whole generation of work in the human sciences.
Spinoza initially presents imagination as an inadequate and confused way of thinking, always inferior to ideas that adequately represent things as they are. It would seem to follow that one ought to purge the mind of imaginative ideas and replace them with rational ideas as soon as possible, but as Garver shows, the Ethics don’t allow for this ultimate ethical act until one has cultivated a powerful imagination. This is, for Garver, “the cunning of imagination.” The simple plot of progress becomes, because of the imagination, a complex journey full of reversals and discoveries. For Garver, the “cunning” of the imagination resides in our ability to use imagination to rise above it.
Engaging with Spinoza’s insistence on the centrality of the passions as the site of the creative and productive forces shaping society, this collection critiques the impulse to transcendence and regimes of mastery, exposing universal values as illusory. Spinoza Now pursues Spinoza’s challenge to abandon the temptation to think through the prism of death in order to arrive at a truly liberatory notion of freedom. In this bold endeavor, the essays gathered here extend the Spinozan project beyond the disciplinary boundaries of philosophy to encompass all forms of life-affirming activity, including the arts and literature. The essays, taken together, suggest that “Spinoza now” is not so much a statement about a “truth” that Spinoza’s writings can reveal to us in our present situation. It is, rather, the injunction to adhere to the attitude that affirms both necessity and impossibility.
Contributors: Alain Badou, École Normale Supérieure; Mieke Bal, Amsterdam School for Cultural Analysis; Cesare Casarino, U of Minnesota; Justin Clemens, U of Melbourne; Simon Duffy, U of Sydney; Sebastian Egenhofer, U of Basel; Alexander García Düttmann, Goldsmiths, U of London; Arthur Jacobson, Yeshiva U; A. Kiarina Kordela, Macalester College; Michael Mack, U of Nottingham; Warren Montag, Occidental College; Antonio Negri; Christopher Norris, U of Cardiff, Wales; Anthony Uhlmann, U of Western Sydney.
Strauss's autobiographical Preface, traces his dilemmas as a young liberal intellectual in Germany during the Weimar Republic, as a scholar in exile, and as a leader of American philosophical thought.
"[For] those interested in Strauss the political philosopher, and also those who doubt whether we have achieved the 'final solution' in respect to either the character of political science or the problem of the relation of religion to the state." —Journal of Politics
"A substantial contribution to the thinking of all those interested in the ageless problems of faith, revelation, and reason." —Kirkus Reviews
Leo Strauss (1899-1973) was the Robert Maynard Hutchins Distinguished Service Professor Emeritus of political science at the University of Chicago. His contributions to political science include The Political Philosophy of Hobbes, The City and the Man, What is Political Philosophy?, and Liberalism Ancient and Modern.
Aaron T. Wolf has spent his career mediating such conflicts, both in the U.S. and around the world. He quickly learned that in negotiations, people are not automatons, programed to defend their positions, but are driven by a complicated set of dynamics—from how comfortable (or uncomfortable) the meeting room is to their deepest senses of self. What approach or system of understanding could possibly untangle all these complexities? Wolf’s answer may be surprising to Westerners who are accustomed to separating religion from science, rationality from spirituality.
Wolf draws lessons from a diversity of faith traditions to transform conflict. True listening, as practiced by Buddhist monks, as opposed to the “active listening” advocated by many mediators, can be the key to calming a colleague’s anger. Alignment with an energy beyond oneself, what Christians would call grace, can change self-righteousness into community concern. Shifting the discussion from one about interests to one about common values—both farmers and environmentalists share the value of love of place—can be the starting point for real dialogue.
As a scientist, Wolf engages religion not for the purpose of dogma but for the practical process of transformation. Whether atheist or fundamentalist, Muslim or Jewish, Quaker or Hindu, any reader involved in difficult dialogue will find concrete steps towards a meeting of souls.
"A work of extraordinary ambition, written with great intensity. . . . [Pangle offers] a trenchant analysis of Locke's writings, designed to demonstrate their remarkable originality and to clarify by doing so as much as the objective predicament as the conscious intentions of the Founding Fathers themselves."—John Dunn, Times Higher Education Supplement
"A forcefully argued study of the Founding Fathers' debt to Locke. . . . What distinguishes Pangle's study from the dozens of books which have challenged or elaborated upon the republican revision is the sharpness with which he exposes the errors of the revisionists while at the same time leaving something of substantive value for the reader to consider."—Joyce Appleby, Canadian Journal of History
"Breathtaking in its daring and novelty. . . . Pangle's book is tense and tenacious, a stunning meditation on America's political culture."—John Patrick Diggins, Transactions of the C. S. Peirce Society
Forty years in the making, this long-awaited reinterpretation of Hegel’s The Phenomenology of Spirit is a landmark contribution to philosophy by one of the world’s best-known and most influential philosophers.
In this much-anticipated work, Robert Brandom presents a completely new retelling of the romantic rationalist adventure of ideas that is Hegel’s classic The Phenomenology of Spirit. Connecting analytic, continental, and historical traditions, Brandom shows how dominant modes of thought in contemporary philosophy are challenged by Hegel.
A Spirit of Trust is about the massive historical shift in the life of humankind that constitutes the advent of modernity. In his Critiques, Kant talks about the distinction between what things are in themselves and how they appear to us; Hegel sees Kant’s distinction as making explicit what separates the ancient and modern worlds. In the ancient world, normative statuses—judgments of what ought to be—were taken to state objective facts. In the modern world, these judgments are taken to be determined by attitudes—subjective stances. Hegel supports a view combining both of those approaches, which Brandom calls “objective idealism”: there is an objective reality, but we cannot make sense of it without first making sense of how we think about it.
According to Hegel’s approach, we become agents only when taken as such by other agents. This means that normative statuses such as commitment, responsibility, and authority are instituted by social practices of reciprocal recognition. Brandom argues that when our self-conscious recognitive attitudes take the radical form of magnanimity and trust that Hegel describes, we can overcome a troubled modernity and enter a new age of spirit.
In spring of 1953, newly elected President Eisenhower sat down with his staff to discuss the state of American strategy in the cold war. America, he insisted, needed a new approach to an urgent situation. From this meeting emerged Eisenhower’s teams of “bright young fellows,” charged with developing competing policies, each of which would come to shape global politics. In Spirits of the Cold War, Ned O’Gorman argues that the early Cold War was a crucible not only for contesting political strategies, but also for competing conceptions of America and its place in the world. Drawing on extensive archival research and wide reading in intellectual and rhetorical histories, this comprehensive account shows cold warriors debating “worldviews” in addition to more strictly instrumental tactical aims. Spirits of the Cold War is a rigorous scholarly account of the strategic debate of the early Cold War—a cultural diagnostic of American security discourse and an examination of its origins.
The experiment has long been seen as a test bed for theory, but in Split and Splice, Hans-Jörg Rheinberger makes the case, instead, for treating experimentation as a creative practice. His latest book provides an innovative look at the experimental protocols and connections that have made the life sciences so productive.
Delving into the materiality of the experiment, the first part of the book assesses traces, models, grafting, and note-taking—the conditions that give experiments structure and make discovery possible. The second section widens its focus from micro-level laboratory processes to the temporal, spatial, and narrative links between experimental systems. Rheinberger narrates with accessible examples, most of which are drawn from molecular biology, including from the author’s laboratory notebooks from his years researching ribosomes.
A critical hit when it was released in Germany, Split and Splice describes a method that involves irregular results and hit-or-miss connections—not analysis, not synthesis, but the splitting and splicing that form a scientific experiment. Building on Rheinberger’s earlier writing about science and epistemology, this book is a major achievement by one of today’s most influential theorists of scientific practice.
This seminal book breaks new ground and explores new paths: psychological and sociological forms of human behavior exhibited in games; the physiology of athletics, and the efforts of training and conditioning; and the motivation of athletics— the rhythm and aims of contests and games, and the meaning of team play. More importantly, however, Professor Weiss’ s unique contributions lie in his discussions of the distinct contributions that sport makes to civilization.
Professor Weiss discusses at length such topics as the Olympic Games and men and women as amateur and professional athletes— and their sacrifices, defeats, and humiliations. And he delineates the stages the athlete must go through in his progress toward self-completion.
What is the purpose of sport, and how are ethical conceptions of sport shaped by the answers to this question? In Sport and Moral Conflict, William Morgan investigates, examining sport as a moral crucible that puts athletes in competitive, emotionally charged situations where fairness and equality are contested alongside accomplishment.
Morgan looks at the modern Olympics—from 1906 Athens to 1924 Paris, when the Games reached international prestige — in order to highlight the debate about athletic excellence and the amateur-professional divide. Whereas the Americans emphasized winning, the Europeans valued a love of the game. Morgan argues that the existing moral theories of sport—formalism and broad internalism (aka interpretivism), which rely on rules and general principles—fall short when confronted with such a dispute as the transition from amateur to professional sport. As such, he develops a theory of conventionalism, in which the norms at work in athletic communities determine how players should ethically acquit themselves. Presenting his case for an ethical theory of sport, Morgan provides insights regarding the moral controversies and crises that persist today.
Across the modern political spectrum, left-wing and right-wing political theorists have invested sport with ideological significance. That significance, however, varies distinctively and characteristically with the ideology—a phenomenon John Hoberman terms "ideological differentiation." Taking this phenomenon as its point of departure, this provocative work interprets the major sport ideologies of the twentieth century as distinct expressions of political doctrine.
Hoberman argues that a political ideology's interpretation of sport is shaped in part by the value it assigns to work and play as modes of experience; the political anthropologies of right and left can be distinguished by examining their resistance to—or affinity for—sportive imagery of their leaders and of the state itself; there exists a fascist temperament that shows an affinity to athleticism and the sphere of the body that is not shared by the left.
Tracing modern sport ideology back to its premodern antecedents, Hoberman examines the interpretations of sport that have been promulgated by European political intellectuals, such as cultural conservatives and contemporary neo-Marxists, and by the official ideologists of Nazi Germany, the Soviet Union, the German Democratic Republic, and China before and after Mao.
As a form of mass theater, sport can advertise any ideology. But the deeper relationship between sport and political ideology has never before been explored wth such vigor. Presenting the first general theory of sport and political ideology to appear in any language, Hoberman's groundbreaking work is a unique and invaluable contribution to the intellectual and political history of sport in the twentieth century.
Feezell builds on these conclusions, addressing important ethical issues, arguing that sportsmanship should be seen as a kind of Aristotelian mean between the extremes of over- and under-investment in sport. Chapters on cheating, running up the score, and character building stress sport as a rule-governed, tradition-bound practice with standards of excellence and goods internal to the practice. With clear writing and numerous illuminating examples, Feezell demonstrates deep insight into both of his subjects.
Spurs, then, is aptly titled, for Derrida's "deconstructions" of Nietzsche's meanings will surely act as spurs to further thought and controversy. This dual-language edition offers the English-speaking reader who has some knowledge of French an opportunity to examine the stylistic virtuosity of Derrida's writing—of particular significance for his analysis of "the question of style."
Hobbes believed that by recasting geometry in a materialist mold, he could solve any geometric problem and thereby demonstrate the power of his materialist metaphysics. Wallis, a prominent Presbyterian divine as well as an eminent mathematician, refuted Hobbes's geometry as a means of discrediting his philosophy, which Wallis saw as a dangerous mix of atheism and pernicious political theory.
Hobbes and Wallis's "battle of the books" illuminates the intimate relationship between science and crucial seventeenth-century debates over the limits of sovereign power and the existence of God.
The Squatters' Movement in Europe is the first definitive guide to squatting as an alternative to capitalism. It offers a unique insider's view on the movement – its ideals, actions and ways of life. At a time of growing crisis in Europe with high unemployment, dwindling social housing and declining living standards, squatting has become an increasingly popular option.
The book is written by an activist-scholar collective, whose members have direct experience of squatting: many are still squatters today. There are contributions from the Netherlands, Spain, the USA, France, Italy, Germany, Switzerland and the UK.
In an age of austerity and precarity this book shows what has been achieved by this resilient social movement, which holds lessons for policy-makers, activists and academics alike.
St. Paul and Epicurus was first published in 1954. Minnesota Archive Editions uses digital technology to make long-unavailable books once again accessible, and are published unaltered from the original University of Minnesota Press editions.
Everyone who is interesting in the meaning of the Bible will find this a revealing study, for it opens up a new window on the New Testament, a window that was walled up centuries ago by prejudice. Professor DeWitt throws new light on the writings of the Apostle Paul by showing how they were influenced by the teachings of the Greek philosopher Epicurus.
The Epicureanism could have a place in Christian religion may come as a surprise to those familiar with the conventional concept of the philosophy of Epicurus. As demonstrated in the meaning of the English word epicure,derived from the name of the ancient philosopher, the modern world has long associated Epicurus with the indulgence of sensual pleasure in food and drink.
But, as Professor DeWitt makes clear both in this volume and in its predecessor, Epicurus and His Philosophy, the pleasures which the ancient Greek espoused as constituting the chief good of life were not the pleasures of the flesh. The merit and the lure, however, of the Epicurean ethic, which allied happiness with pleasure, were so appealing and so widely acknowledged that Paul had no choice but to adopt it and bless it for his followers with the sanction of religion. He could not, though, admit indebtedness to a philosopher who had long been accused of sensualism and atheism, and there was no choice, therefore, but to consign Epicurus to anonymity.
Through his scholarly investigation into the Epicurean source of certain portions of the Epistles, Professor DeWitt provides new explanations or translations for seventy-six biblical verses. The close scrutiny of biblical passages is carried out, not in a spirit of vandalism, but in a quest for accuracy, and the result is a challenging, readable, and absorbing book.
To understand this ideology and its effect on society, Lawrence E. Mitchell instructs us to look at the myth of individualism that pervades our laws, our social thought, our institutions, and our philosophies. It is the touchstone of our national debates on welfare reform, salary equity, FDA regulations, and a criminal defendant's right to a fair trial -- and it even infiltrates our private lives every time we argue about the division of household chores or television time. In Stacked Deck, Mitchell shows us how this artificial reality buries the way we truly live.
Mithcell uses examples drawn from history, politics, law, and culture to show how our singular concern with fairness has diminished our sense of vulnerability, so that our ideas of justice, equality, and efficiency are modeled on the capabilities of the strongest in society. Large scale examples -- such as blue collar layoffs and corporate downsizing, natural disasters and catastrophic illnesses -- illustrates the rickety bridge between comfort and disaster. We must be reminded that we are all vulnerable to the forces of economics, society, politics, and nature. Thus, Mitchell proposes, those who start out at the top tend to stay there, just as the weak tend to remain weak.
Stacked Deck does more than outline this problem of American selfishness; it proposes a solution tha tis nothing less than a massive reconception of the way we relate to one another. Mitchell retains what is productive about the myth of the self-reliant individual, while asserting what is necessary to restore a sense of community. He suggests a sweeping intellectual recovery of fairness available to all levels of American society, thereby reclaiming our true sense of responsibility to others in society.
If laughter is good medicine, then the twenty-two essays offered here by Dr. Allen B. Weisse should prove a hearty antidote to a host of ills suffered by doctors, students and would-be students of medicine, amateur and professional medical historians, and, of course, patients, those of us who wonder what the medical profession is all about and how it affects us.
Often humorous and always informative, these essays cover a broad range of medical subjects. Weisse tackles medical ethics, offers advice to medical and premedical students and their families, delves into unusual episodes in medical history, confronts considerations of aging and self-image, and discusses the vagaries of rewards and recognition available from medical research. He also examines honesty in medical thinking, investigates ways of dealing with bureaucracies, and considers ways of learning to live with oneself. Finally, he evaluates the changing nature of medicine and medical research and looks into the roles of minorities and women in medicine.
Weisse knows whereof he speaks, enlivening each essay with personal anecdotes. When he explains past and current medical school admissions policies, for example, he approaches the subject with the combined knowledge of a former premedical student, a medical student, a faculty member, and an admissions chairperson over the past thirty years. As a medical researcher whose chief turned against him, he certainly knows what he is talking about in "Betrayal." He also writes with authority in his humorous account of how he, as a senior physician, struggles to keep on top of the overwhelming onslaught of medical advances ("Confessions of Creeping Obsolescence"). And in an essay to boost all of our spirits, he tells how an ivory tower physician (Weisse himself) gets drawn up in the service of the IRS bureaucracy and winds up tweaking its nose a bit ("In the Service of the IRS").
Perhaps nothing better illustrates the vigor, wit, and élan that characterize Weisse’s essays than his titles. "On Chinese Restaurants" deals with unusual syndromes and the way in which they have evolved and affected the way we look at ourselves. Other titles are "Pneumocystis and Me," "The Vanishing Male," "Say It Isn’t ‘No," "Bats in the Belfry or Bugs in the Belly?: Helicobacter and the Resurrection of Johannes Fibiger," and "PC: Politically Correct or Potentially Corrupting?"
Finally, two words in this book’s subtitle succinctly characterize Weisse’s essays: pertinent and impertinent—germane and irreverent information rakishly presented.
Svetlana Evdokimova tackles this gap in Chekhov scholarship, examining the profound connections between his unstated philosophy and his artistic production. Arguing that Chekhov’s four major plays (The Cherry Orchard, Three Sisters, The Seagull, and Uncle Vanya) constitute a kind of cycle, Staging Existence offers a major reappraisal of this critical playwright in Russian intellectual history. Evdokimova’s deep, careful research into Chekhov’s engagement with contemporary philosophy provides insight into both Chekhov’s oeuvre and the writer himself.
Staging Philosophy raises issues of critical importance by providing case studies of various philosophical movements and schools of thought, including aesthetics, analytic philosophy, phenomenology, deconstruction, critical realism, and cognitive science. The essays, which are organized into three sections—history and method, presence, and reception—take up fundamental issues such as spectatorship, empathy, ethics, theater as literature, and the essence of live performance. While some essays challenge assertions made by critics and historians of theater and performance, others analyze the assumptions of manifestos that prescribe how practitioners should go about creating texts and performances. The first book to bridge the disciplines of theater and philosophy, Staging Philosophy will provoke, stimulate, engage, and ultimately bring theater to the foreground of intellectual inquiry while it inspires further philosophical investigation into theater and performance.
David Krasner is Associate Professor of Theater Studies, African American Studies, and English at Yale University. His books include A Beautiful Pageant: African American Theatre, Drama, and Performance in the Harlem Renaissance, 1910-1920 and Renaissance, Parody, and Double Consciousness in African American Theatre, 1895-1910. He is co-editor of the series Theater: Theory/Text/Performance.
David Z. Saltz is Professor of Theatre Studies and Head of the Department of Theatre and Film Studies at the University of Georgia. He is coeditor of Theater Journal and is the principal investigator of the innovative Virtual Vaudeville project at the University of Georgia.
Throughout his study, Fischer focuses on skepticism, a central concern of Cavell's multifaceted work. Cavell, following J. L. Austin and Wittgenstein, does not refute the radical epistemological questioning of Descartes, Hume, and others, but rather characterizes skepticism as a significant human possibility or temptation. As presented by Fischer, Cavell's accounts of both external-world and other-minds skepticism share significant affinities with deconstruction, a connection overlooked by contemporary literary theorists.
Fischer follows Cavell's lead in examining how different genres address the problems raised by skepticism and goes on to show how Cavell draws on American and English romanticism in fashioning a response to it. He concludes by analyzing Cavell's remarks about current critical theory, focusing on Cavell's uneasiness with some of the conclusions reached by its practitioners. Fischer shows that Cavell's insights, grounded in powerful analyses of Descartes, Hume, and Wittgenstein, permit a fresh view of Derrida, Miller, de Man, and Fish. The result is not only a revealing characterization of deconstruction but a much-needed and insightful introduction to Cavell's rich but difficult oeuvre.
The Star of Redemption is essential reading for anyone interested in understanding religion and philosophy in the twentieth century. Fusing philosophy and theology, the book assigns both Judaism and Christianity distinct but equally important roles in the spiritual structure of the world. Franz Rosenzweig finds in both biblical religions approaches to a comprehension of reality.
The major themes and motifs of The Star—the birth, life, death, and the immortality of the soul; Eastern philosophies and Jewish mysticism; the relationship between God, world and humanity over time; and revelation as the real biblical miracle of faith and path to redemption—resonate meaningfully.
An exploration of the fundamental bond between cinema and the cosmos
The advent of cinema occurred alongside pivotal developments in astronomy and astrophysics, including Albert Einstein’s theories of relativity, all of which dramatically altered our conception of time and provided new means of envisioning the limits of our world. Tracing the many aesthetic, philosophical, and technological parallels between these fields, Stardust explores how cinema has routinely looked toward the cosmos to reflect our collective anxiety about a universe without us.
Employing a “cosmocinematic gaze,” Hannah Goodwin uses the metaphorical frameworks from astronomy to posit new understandings of cinematic time and underscore the role of light in generating archives for an uncertain future. Surveying a broad range of works, including silent-era educational films, avant-garde experimental works, and contemporary blockbusters, she carves out a distinctive area of film analysis that extends its reach far beyond mainstream science fiction to explore films that reckon with a future in which humans are absent.
This expansive study details the shared affinities between cinema and the stars in order to demonstrate how filmmakers have used cosmic imagery and themes to respond to the twentieth century’s moments of existential dread, from World War I to the atomic age to our current moment of environmental collapse. As our outlook on the future continues to change, Stardust illuminates the promise of cinema to bear witness to humanity’s fragile existence within the vast expanse of the universe.
Starring the Text: The Place of Rhetoric in Science Studies firmly establishes the rhetorical analysis of science as a respected field of study. Alan G. Gross, one of rhetoric’s foremost authorities, summarizes the state of the field and demonstrates the role of rhetorical analysis in the sciences. He documents the limits of such analyses with examples from biology and physics, explores their range of application, and sheds light on the tangled relationships between science and society. In this deep revision of his important Rhetoric of Science, Gross examines how rhetorical analyses have a wide range of application, effectively exploring the generation, spread, certification, and closure that characterize scientific knowledge. Gross anchors his position in philosophical rather than in rhetorical arguments and maintains there is rhetorical criticism from which the sciences cannot be excluded.
Gross employs a variety of case studies and examples to assess the limits of the rhetorical analysis of science. For example, in examining avian taxonomy, he demonstrates that both taxonomical and evolutionary species are the product of rhetorical interactions. A review of Newton’s two formulations of optical research illustrates that their only significant difference is rhetorical, a difference in patterns of style, arrangement, and argument. Gross also explores the range of rhetorical analysis in his consideration of the “evolution of evolution” of Darwin’s notebooks. In his analysis of science and society, he explains the limits of citizen action in executive, judicial, and legislative democratic realms in the struggle to prevent, ameliorate, and provide adequate compensation for occupational disease. By using philosophical, historical, and psychological perspectives, Gross concludes, rhetorical analysis can also supplement other viewpoints in resolving intellectual problems.
Starring the Text, which includes fourteen illustrations, is an updated, readable study geared to rhetoricians, historians, philosophers, and sociologists interested in science. The volume effectively demonstrates that the rhetoric of science is a natural extension of rhetorical theory and criticism.
The founding of the United States after the American Revolution was so deliberate, so inspired, and so monumental in scope that the key actors considered this new government to be a work of art framed from natural rights. Recognizing the artificial nature of the state, these early politicians believed the culture of a people should inform the development of their governing rules and bodies. Eric Slauter explores these central ideas in this extensive and novel account of the origins and meanings of the Constitution of the United States. Slauter uncovers the hidden cultural histories upon which the document rests, highlights the voices of ordinary people, and considers how the artifice of the state was challenged in its effort to sustain inalienable natural rights alongside slavery and to achieve political secularization at a moment of growing religious expression.
A complement to classic studies of the Constitution’s economic, ideological, and political origins, The State as a Work of Art sheds new light on the origins of the Constitution and on ongoing debates over its interpretation.
The sequel to Agamben's Homo Sacer: Sovereign Power and Bare Life, State of Exception is the first book to theorize the state of exception in historical and philosophical context. In Agamben's view, the majority of legal scholars and policymakers in Europe as well as the United States have wrongly rejected the necessity of such a theory, claiming instead that the state of exception is a pragmatic question. Agamben argues here that the state of exception, which was meant to be a provisional measure, became in the course of the twentieth century a normal paradigm of government. Writing nothing less than the history of the state of exception in its various national contexts throughout Western Europe and the United States, Agamben uses the work of Carl Schmitt as a foil for his reflections as well as that of Derrida, Benjamin, and Arendt.
In this highly topical book, Agamben ultimately arrives at original ideas about the future of democracy and casts a new light on the hidden relationship that ties law to violence.
Leading intellectual Henri Lefebvre on political and state theory
One of the most influential Marxist theorists of the twentieth century, Henri Lefebvre pioneered the study of the modern state in an age of accelerating global economic integration and fragmentation. Shortly after the 1974 publication of his landmark book The Production of Space, Lefebvre embarked on one of the most ambitious projects of his career: a consideration of the history and geographies of the modern state through a monumental study that linked several disciplines, including political science, sociology, geography, and history.
State, Space, World collects a series of Lefebvre’s key writings on the state from this period. Making available in English for the first time the as-yet-unexplored political aspect of Lefebvre’s work, it contains essays on philosophy, political theory, state formation, spatial planning, and globalization, as well as provocative reflections on the possibilities and limits of grassroots democracy under advanced capitalism.State, Space, World is an essential complement to The Production of Space, The Urban Revolution, and The Critique of Everyday Life. Lefebvre’s original and prescient analyses that emerge in this volume are urgently relevant to contemporary debates on globalization and neoliberal capitalism.
The story of how a much-contested legal category—statelessness—transformed the international legal order and redefined the relationship between states and their citizens.
Two world wars left millions stranded in Europe. The collapse of empires and the rise of independent states in the twentieth century produced an unprecedented number of people without national belonging and with nowhere to go. Mira Siegelberg’s innovative history weaves together ideas about law and politics, rights and citizenship, with the intimate plight of stateless persons, to explore how and why the problem of statelessness compelled a new understanding of the international order in the twentieth century and beyond.
In the years following the First World War, the legal category of statelessness generated novel visions of cosmopolitan political and legal organization and challenged efforts to limit the boundaries of national membership and international authority. Yet, as Siegelberg shows, the emergence of mass statelessness ultimately gave rise to the rights regime created after World War II, which empowered the territorial state as the fundamental source of protection and rights, against alternative political configurations.
Today we live with the results: more than twelve million people are stateless and millions more belong to categories of recent invention, including refugees and asylum seekers. By uncovering the ideological origins of the international agreements that define categories of citizenship and non-citizenship, Statelessness better equips us to confront current dilemmas of political organization and authority at the global level.
A pathbreaking new genealogy of statelessness
Just as the modern state and the citizenship associated with it are commonly thought of as a European invention, so too is citizenship’s negation in the form of twentieth-century diaspora and statelessness. Statelessness sets forth a new genealogy, suggesting that Europe first encountered mass statelessness neither inside its own borders nor during the twentieth century, as Hannah Arendt so influentially claimed, but outside of itself—in the New World, several hundred years earlier.
Through close readings of political philosophers from Hobbes to Rousseau to Kant, Tony C. Brown argues that statelessness became a central problem for political thought early on, with far-reaching implications for thinking both on the state and on being human. What Europeans thought they saw among the “savages” of the Americas was life without political order, life less than human. Lacking almost everything those deemed clearly human had achieved, the stateless existed in a radically precarious, almost inhuman privation.
And yet this existence also raised the unsettling possibility that state-based existence may not be inevitable, necessary, or even ideal. This possibility, as Brown shows, prompts the response—as defensive as it was aggressive—that we call Enlightenment political philosophy, which arguably still orders much thinking on being stateless today, including our discourses concerning migrants and Indigenous peoples.
She examines bodily metaphor in political discourse and in fictional depictions of politics, including Sophocles' Antigone, Plato's Timaeus, Livy, John of Salisbury, Shakespeare's Hamlet, and Hobbes' Leviathan. An appendix explores two texts by women that disrupt these notions: Maria Zambrano's Tomb of Antigone and Ingeborg Bachmann's Undine Goes.
Cavarero exposes the problematic nature of the mind/body dualism that has been essential in Western thought. Her insight that the expelled, depoliticized body is a female one becomes an instrument for decoding many paradoxical tropes of the political body. For instance, Cavarero revisits Antigone as the tragedy in which a body that is displaced, bleeding, and matrilinear allows the construction of a political order where misogynous rationality rules. Throughout the book, Cavarero argues that women have been cast by male thinkers into the realm of the corporeal as nonpolitical, and also suggests that this nonpolitical position is also a source of knowledge and power, that politics is a masculine pursuit that should not be admired or envied.
Adriana Cavarero is Professor of Philosophy, University of Verona, and frequently is Visiting Professor. New York University. Her books Relating Narratives: Storytelling and Selfhood and In Spite of Plato: A Feminist Rewriting of Ancient Philosophy were published by Routledge.
Plato’s Parmenides and Aristotle’s Metaphysics initiated the discussion of the “First Philosophy” in the Western canon. Here, David Shwayder continues this debate by considering statements as the fundamental bearers of truth-values. Systematically moving from action to utterance, Shwayder argues that the category of “bodies” is fundamental to the human scheme of conceptualization and that if we had no capacity to refer to bodies then we would be unable to address referents from other categories.
Introducing the concept of the “fear-terror cluster,” Simpson is able to capture the wide range of terms that we have used to express extreme emotional states over the centuries—from anxiety, awe, and concern to dread, fear, and horror. He shows that the choices we make among such words to describe shades of feeling have seriously shaped the attribution of motives, causes, and effects of the word “terror” today, particularly when violence is deployed by or against the state. At a time when terror-talk is widely and damagingly exploited by politicians and the media, this book unpacks the slippery rhetoric of terror and will prove a vital resource across humanistic and social sciences disciplines.
On politics, pleasure, and poetry.
Plato, the great philosopher of Athens, was born in 427 BC. In early manhood an admirer of Socrates, he later founded the famous school of philosophy in the grove Academus. Much else recorded of his life is uncertain; that he left Athens for a time after Socrates’ execution is probable; that later he went to Cyrene, Egypt, and Sicily is possible; that he was wealthy is likely; that he was critical of “advanced” democracy is obvious. He lived to be 80 years old. Linguistic tests including those of computer science still try to establish the order of his extant philosophical dialogues, written in splendid prose and revealing Socrates’ mind fused with Plato’s thought.
In Laches, Charmides, and Lysis, Socrates and others discuss separate ethical conceptions. Protagoras, Ion, and Meno discuss whether righteousness can be taught. In Gorgias, Socrates is estranged from his city’s thought, and his fate is impending. The Apology (not a dialogue), Crito, Euthyphro, and the unforgettable Phaedo relate the trial and death of Socrates and propound the immortality of the soul. In the famous Symposium and Phaedrus, written when Socrates was still alive, we find the origin and meaning of love. Cratylus discusses the nature of language. The great masterpiece in ten books, the Republic, concerns righteousness (and involves education, equality of the sexes, the structure of society, and abolition of slavery). Of the six so-called dialectical dialogues Euthydemus deals with philosophy; metaphysical Parmenides is about general concepts and absolute being; Theaetetus reasons about the theory of knowledge. Of its sequels, Sophist deals with not-being; Politicus with good and bad statesmanship and governments; Philebus with what is good. The Timaeus seeks the origin of the visible universe out of abstract geometrical elements. The unfinished Critias treats of lost Atlantis. Unfinished also is Plato’s last work, Laws, a critical discussion of principles of law which Plato thought the Greeks might accept.
The Loeb Classical Library edition of Plato is in twelve volumes.
“Lively in style and backed by solid, unobtrusive scholarship…In her call for responsibility in borrowing, Liz Bucar singles out for criticism forms of exploitation close to her own identity as privileged and religiously unaffiliated.” —Jonathan Benthall, Times Literary Supplement
“So finely written, so intelligent and fair, and laced with such surprising discoveries that it deserves a reader’s full attention…As the act of walking a religious pilgrimage does invite greater self-awareness…Stealing My Religion is now an essential part of that worthy endeavor.” —Kurt Caswell, Los Angeles Review of Books
“With interpretive subtlety and ethical vision, Liz Bucar explores the moral risk of intercultural theft. Stealing My Religion is a powerful intervention by a leading scholar of religion into the illiberal results of everyday religious exploitation. Highly recommended." —Kathryn Lofton, author of Consuming Religion
Liz Bucar unpacks the ethical dilemmas of a messy form of cultural appropriation: the borrowing of religious doctrines, rituals, and dress for political, economic, and therapeutic reasons. Does borrowing from another’s religion harm believers? Who can consent to such borrowings? Bucar sees religion as an especially vexing arena for appropriation debates because faiths overlap and imitate each other and because diversity within religious groups scrambles our sense of who is an insider and who is not. Indeed, if we are to understand why some appropriations are insulting and others benign, we have to ask difficult philosophical questions about what religions really are.
Stealing My Religion guides us through three revealing case studies—the hijab as a feminist signal of Muslim allyship, a study abroad “pilgrimage” on the Camino de Santiago, and the commodification of yoga in the West. We see why the Vatican can’t grant Rihanna permission to dress up as the pope, yet it’s still okay to roll out our yoga mats. Reflecting on her own missteps, Bucar comes to a surprising conclusion: the way to avoid religious appropriation isn’t to borrow less but to borrow more—to become deeply invested in learning the roots and diverse meanings of our enthusiasms.
Originally published in 1979, this book displays Fachinelli’s eclectic methodology. The Still Arrow goes against Freud’s attempt in Totem and Taboo to equate individual psycho-libidinal predicaments with those of whole societies. Yet, it argues that the difference between the two always remains one of degree, not of principle. The vexing problem of their relation is approached through an interrogation of time. From a psychoanalytic standpoint, individual obsessional neurosis is firmly connected to a repudiation of death. But, Fachinelli argues, comparable temporal strategies are also present at the group level, in disparate social and historical contexts, for instance, in the archaic transformation of the dead into ancestors and in what he names 'the fascist phenomenon'.
From this perspective, history is not just the sum of all possible histories but also of impossible ones. Fachinelli delineates an innovative knowledge of time which brings together apparently distant events into a characteristic series. This first English translation of a book by Fachinelli, The Still Arrow introduces a major critical European voice to the larger readership.
Five theoretical projects provide Still Life in Real Time with its framework: the cultural studies tradition of Raymond Williams; Marxist political economy; Heideggerian existentialism; Derridean deconstruction; and a Deleuzian anatomy of images. Drawing lessons from television programs like Twin Peaks and Crime Story, television events like the Gulf War, and television personalities like Madonna, Dienst produces a remarkable range of insights on the character of the medium and on the theories that have been affected by it.
From the earliest theorists who viewed television as a new metaphor for a global whole, a liberal technology empty of ideological or any other content, through those who saw it as a tool for consumption, making time a commodity, to those who sense television’s threat to being and its intimate relation to power, Dienst exposes the rich pattern of television’s influence on philosophy, and hence on the deepest levels of contemporary experience.
A book of theory, Still Life in Real Time will compel the attention of all those with an interest in the nature of the ever present, ever shifting medium and its role in the thinking that marks our time.
"The account emerges from a jigsaw-puzzle of items from a wide range of authorities, painstakingly pieced together and then annotated in a series of appendixes, the whole executed with fine scholarship, clarity, and good humor."—Times Literary Supplement
In this elegant and clearly written work, Margaret Graver gives a compelling new interpretation of the Stoic position. Drawing on a vast range of ancient sources, she argues that the chief demand of Stoic ethics is not that we should suppress or deny our feelings, but that we should perfect the rational mind at the core of every human being. Like all our judgments, the Stoics believed, our affective responses can be either true or false and right or wrong, and we must assume responsibility for them. Without glossing over the difficulties, Graver also shows how the Stoics dealt with those questions that seem to present problems for their theory: the physiological basis of affective responses, the phenomenon of being carried away by one’s emotions, the occurrence of involuntary feelings and the disordered behaviors of mental illness. Ultimately revealing the deeper motivations of Stoic philosophy, Stoicism and Emotion uncovers the sources of its broad appeal in the ancient world and illuminates its surprising relevance to our own.
In Stolen Life—the second volume in his landmark trilogy consent not to be a single being—Fred Moten undertakes an expansive exploration of blackness as it relates to black life and the collective refusal of social death. The essays resist categorization, moving from Moten's opening meditation on Kant, Olaudah Equiano, and the conditions of black thought through discussions of academic freedom, writing and pedagogy, non-neurotypicality, and uncritical notions of freedom. Moten also models black study as a form of social life through an engagement with Fanon, Hartman, and Spillers and plumbs the distinction between blackness and black people in readings of Du Bois and Nahum Chandler. The force and creativity of Moten's criticism resonate throughout, reminding us not only of his importance as a thinker, but of the continued necessity of interrogating blackness as a form of sociality.
Stone maps the force, vivacity, and stories within our most mundane matter, stone. For too long stone has served as an unexamined metaphor for the “really real”: blunt factuality, nature’s curt rebuke. Yet, medieval writers knew that stones drop with fire from the sky, emerge through the subterranean lovemaking of the elements, tumble along riverbeds from Eden, partner with the masons who build worlds with them. Such motion suggests an ecological enmeshment and an almost creaturely mineral life.
Although geological time can leave us reeling, Jeffrey Jerome Cohen argues that stone’s endurance is also an invitation to apprehend the world in other than human terms. Never truly inert, stone poses a profound challenge to modernity’s disenchantments. Its agency undermines the human desire to be separate from the environment, a bifurcation that renders nature “out there,” a mere resource for recreation, consumption, and exploitation.
Written with great verve and elegance, this pioneering work is notable not only for interweaving the medieval and the modern but also as a major contribution to ecotheory. Comprising chapters organized by concept —“Geophilia,” “Time,” “Force,” and “Soul”—Cohen seamlessly brings together a wide range of topics including stone’s potential to transport humans into nonanthropocentric scales of place and time, the “petrification” of certain cultures, the messages fossils bear, the architecture of Bordeaux and Montparnasse, Yucca Mountain and nuclear waste disposal, the ability of stone to communicate across millennia in structures like Stonehenge, and debates over whether stones reproduce and have souls.
Showing that what is often assumed to be the most lifeless of substances is, in its own time, restless and forever in motion, Stone fittingly concludes by taking us to Iceland⎯a land that, writes the author, “reminds us that stone like water is alive, that stone like water is transient.”
In a book as entertaining as it is enlightening, Kristin Thompson offers the first in-depth analysis of Hollywood's storytelling techniques and how they are used to make complex, easily comprehensible, entertaining films. She also takes on the myth that modern Hollywood films are based on a narrative system radically different from the one in use during the Golden Age of the studio system.
Drawing on a wide range of films from the 1920s to the 1990s--from Keaton's Our Hospitality to Casablanca to Terminator 2--Thompson explains such staples of narrative as the goal-oriented protagonist, the double plot-line, and dialogue hooks. She domonstrates that the "three-act structure," a concept widely used by practitioners and media commentators, fails to explain how Hollywood stories are put together.
Thompson then demonstrates in detail how classical narrative techniques work in ten box-office and critical successes made since the New Hollywood began in the 1970s: Tootsie, Back to the Future, The Silence of the Lambs, Groundhog Day, Desperately Seeking Susan, Amadeus, The Hunt for Red October, Parenthood, Alien, and Hannah and Her Sisters. In passing, she suggests reasons for the apparent slump in quality in Hollywood films of the 1990s. The results will be of interest to movie fans, scholars, and film practitioners alike.
In this inventive book, Peter Fritzsche explores how Europeans and Americans saw themselves in the drama of history, how they took possession of a past thought to be slipping away, and how they generated countless stories about the sorrowful, eventful paths they chose to follow.
In the aftermath of the French Revolution, contemporaries saw themselves as occupants of an utterly new period. Increasingly disconnected from an irretrievable past, worried about an unknown and dangerous future, they described themselves as indisputably modern. To be cast in the new time of the nineteenth century was to recognize the weird shapes of historical change, to see landscapes scattered with ruins, and to mourn the remains of a bygone era.
Tracing the scars of history, writers and painters, revolutionaries and exiles, soldiers and widows, and ordinary home dwellers took a passionate, even flamboyant, interest in the past. They argued politics, wrote diaries, devoured memoirs, and collected antiques, all the time charting their private paths against the tremors of public life. These nostalgic histories take place on battlefields trampled by Napoleon, along bucolic English hedges, against the fairytale silhouettes of the Grimms' beloved Germany, and in the newly constructed parlors of America's western territories.
This eloquent book takes a surprising, completely original look at the modern age: our possessions, our heritage, and our newly considered selves.
How should Western democracies respond to the many millions of people who want to settle in their societies? Economists and human rights advocates tend to downplay the considerable cultural and demographic impact of immigration on host societies. Seeking to balance the rights of immigrants with the legitimate concerns of citizens, Strangers in Our Midst brings a bracing dose of realism to this debate. David Miller defends the right of democratic states to control their borders and decide upon the future size, shape, and cultural make-up of their populations.
“A cool dissection of some of the main moral issues surrounding immigration and worth reading for its introductory chapter alone. Moreover, unlike many progressive intellectuals, Miller gives due weight to the rights and preferences of existing citizens and does not believe an immigrant has an automatic right to enter a country…Full of balanced judgments and tragic dilemmas.”
—David Goodhart, Evening Standard
“A lean and judicious defense of national interest…In Miller’s view, controlling immigration is one way for a country to control its public expenditures, and such control is essential to democracy.”
—Kelefa Sanneh, New Yorker
Marquez shows how this impasse is the key to understanding the ambiguous reevaluation of the rule of law that is the most striking feature of the political philosophy of the Statesman. The law appears here as a mere approximation of the expertise of the inevitably absent statesman, dim images and static snapshots of the clear and dynamic expertise required to steer the ship of state across the storms of the political world. Yet such laws, even when they are not created by genuine statesmen, can often provide the city with a limited form of cognitive capital that enables it to preserve itself in the long run, so long as citizens, and especially leaders, retain a “philosophical” attitude towards them. It is only when rulers know that they do not know better than the laws what is just or good (and yet want to know what is just and good) that the city can be preserved. The dialogue is thus, in a sense, the vindication of the philosopher-king in the absence of genuine political knowledge.
Strategies of Deconstruction was first published in 1991. Minnesota Archive Editions uses digital technology to make long-unavailable books once again accessible, and are published unaltered from the original University of Minnesota Press editions.
In the past two decades, the "movement" of deconstruction has bad tremendous impact on a number of academic, disciplines in the United States. However, its force has been rather limited in the field of philosophy, despite the fact that in Europe the practice of deconstruction emerged in the work of philosophers. Although the reasons for this can be debated, two of the more obvious explanations are the mainstream Anglo-American philosophers rarely studied the German and French philosophical traditions in great detail, and deconstruction's focus on discourse and interpretation has made it more attractive to the literary and humanistic disciplines.
With this context, Strategies of Deconstruction focuses on the early work of Jacques Derrida, the French philosopher who introduced deconstruction in Speech and Phenomena,his study of Edmund Husserl, and Of Grammatology, and whose philosophical reputation stems in no small part from his work on Husserl. In examining the philosophical import of Derrida's theories of reading, text, and language, specifically as they related to Speech and Phenomena,J. Claude Evans makes careful reference to Husserl's own texts. His analysis indicates that there are many systematic irregularities in Derrida's study and that without those irregularities Derrida's conclusions cannot be substantiated.
Although literary theories describe a world of strategies—textual, discursive, interpretive, and political—what is missing is the strategist. Poststructuralists try to explain agency as the effect of large-scale systems or formations; as a result, intuitions about individual action and responsibility are expressed in terms of impersonal strategies. Mette Hjort's book responds to this situation by proposing an alternative account of strategic action, one that brings the strategist back into the picture.
Hjort analyzes influential statements made by Derrida, Foucault, and others to show how proposed conceptions of strategy are contradictory, underdeveloped, and at odds with the actual use of the term. Why, then, has the term acquired such rhetorical force? Since “strategy” evokes conflict, Hjort suggests, its very use calls into question various pieties of idealism and humanism, and emphasizes a desired break between modernism and postmodernism. It follows that a theory of strategy must explore some of the psychological implications of conflict, and Hjort pursues these implications through traditions as diverse as game theory, discourse ethics, and the philosophy of war. Unstable frames, self deception, promiscuous pragmatism, and social emotion are some of the phenomena she explores as she develops her account of strategic action in the highly competitive domain of letters.
In her reflection on strategy, Hjort draws on such literary examples as Troilus and Cressida, Tartuffe, the autobiographical writings of Holberg, and early modern French and English treatises on theater. For its well-informed and incisive arguments and literary historical case studies, this book will be invaluable to literary theorists and will appeal to readers interested in drama, philosophy and literature, aesthetics, and theories of agency and rationality.
Strongly influenced by Immanuel Kant, the biologists' approach combined a sophisticated teleology with mechanistic theories and sparked bitter controversies with the rival programs, mechanistic reductionism and Darwinism. Although temporarily eclipsed by these two approaches, the morphological tradition, Lenoir argues, was not vanquished in the field of scientific debate. It contributed to pathbreaking research in areas such as comparative anatomy, embryology, paleontology, and biogeography.
German philosophy, famed for its high-minded Idealism, was plunged into crisis when Germany became an urban and industrial society in the late nineteenth century. The key figure of this shift was Immanuel Kant: seen for a century as the philosophical father of the nation, Kant seemed to lack crucial answers for violent and impersonal modern times. This book shows that the social and intellectual crisis that overturned Germany’s traditions—a sense of profound spiritual confusion over where modern society was headed—was the same crisis that allowed Hitler to come to power. It also describes how German philosophers actively struggled to create a new kind of philosophy in an effort to understand social incoherence and technology’s diminishing of the individual.
The disagreement of philosophers is notorious. In this book, Rescher develops a theory that accounts for this conflict and shows how the basis for philosophical disagreement roots in divergent 'cognitive values'-values regarding matters such as importance, centrality, and priority. In light of this analysis, Rescher maintains that, despite this inevitable discord, a skeptical or indifferentist reaction to traditional philosophy is not warranted, seeing that genuine value-conflicts are at issue. He argues that philosophy is an important and worthwhile enterprise, notwithstanding its inability to achieve rationally constrained consensus on the issues. Given the nature of the enterprise, consensus is not a realistic goal, and failure to achieve it is not a defect. Accordingly, Rescher argues against the revisionist views proposed by Richard Rorty and Robert Nozick. His discussions are devoted to providing a clear view of why philosophical problems arise and how philosophers address them.
The Structural Allegory was first published in 1984. Minnesota Archive Editions uses digital technology to make long-unavailable books once again accessible, and are published unaltered from the original University of Minnesota Press editions.
The radical questions raised by Saussure, Barthes, Foucault, Levi-Strauss, and others have had an enormous impact on Anglo-American literary and cultural studies over the past twenty years. John Fekete argues that we can see this strategic development of French thought in terms of what he calls "the structural allegory." Structuralism proper has given way to the currently dominant model of post-structuralism, yet we remain uncertain of the practical orientations favored by thinkers associated with both phases of the movement.
With the aim of uncovering the legacy of the structural tradition, the essays in this volume survey key French thinkers, including some not well known in the Anglo-American context — Baudrillard and Castoriadis. The essays are reconstructive, not deconstructive, in character, scholarly in method, and ecumenical in spirit. While the structural allegory emerges from this critical analysis as an inescapable intellectual paradigm (analogous to the transformations in quantum physics and modern biology), the authors argue that it merits admiration and reservation in equal measure.
This study develops a novel account of representational cognition, explaining how cognitive systems progressively come to map the structure of their worlds. Daniel Sacilotto offers a constructive response to the critique of representation formulated throughout the post‑Kantian philosophical tradition. Rather than a skepticism or idealism whereby thinking can grasp appearances but never the real, representation, Sacilotto shows, is a constitutive dimension of cognitive systems’ creative capacity to know and intervene in the world of which they are part.
Structure and Thought: Toward a Materialist Theory of Representational Cognition integrates various lines in contemporary philosophy, including those often seen as incommensurable or in irresolvable tension with one another. Sacilotto thus advances a productive synthesis of a materialist ambition to provide a creative and historical understanding of cognition with a structural realist account of representation. He shows how the different forms of sensory, discursive, and theoretical mediation that characterize human cognition are conducive to a realist epistemological framework that explains how the possibility of knowledge about a mind‑independent reality is conceivable.
How must our knowledge be systematically organized in order to justify our beliefs? There are two options—the solid securing of the ancient foundationalist pyramid or the risky adventure of the new coherentist raft. For the foundationalist like Descartes each piece of knowledge can be stacked to build a pyramid. Not so, argues Laurence BonJour. What looks like a pyramid is in fact a dead end, a blind alley. Better by far to choose the raft.
Here BonJour sets out the most extensive antifoundationalist argument yet developed. The first part of the book offers a systematic exposition of foundationalist views and formulates a general argument to show that no variety of foundationalism provides an acceptable account of empirical justification. In the second part he explores a coherence theory of empirical knowledge and argues that a defensible theory must incorporate an adequate conception of observation. The book concludes with an account of the correspondence theory of empirical truth and an argument that systems of empirical belief which satisfy the coherentist standard of justification are also likely to be true.
A good book may have the power to change the way we see the world, but a great book actually becomes part of our daily consciousness, pervading our thinking to the point that we take it for granted, and we forget how provocative and challenging its ideas once were—and still are. The Structure of Scientific Revolutions is that kind of book. When it was first published in 1962, it was a landmark event in the history and philosophy of science. Fifty years later, it still has many lessons to teach.
With The Structure of Scientific Revolutions, Kuhn challenged long-standing linear notions of scientific progress, arguing that transformative ideas don’t arise from the day-to-day, gradual process of experimentation and data accumulation but that the revolutions in science, those breakthrough moments that disrupt accepted thinking and offer unanticipated ideas, occur outside of “normal science,” as he called it. Though Kuhn was writing when physics ruled the sciences, his ideas on how scientific revolutions bring order to the anomalies that amass over time in research experiments are still instructive in our biotech age.
This new edition of Kuhn’s essential work in the history of science includes an insightful introduction by Ian Hacking, which clarifies terms popularized by Kuhn, including paradigm and incommensurability, and applies Kuhn’s ideas to the science of today. Usefully keyed to the separate sections of the book, Hacking’s introduction provides important background information as well as a contemporary context. Newly designed, with an expanded index, this edition will be eagerly welcomed by the next generation of readers seeking to understand the history of our perspectives on science.
The traditional Chinese notion of itself as the “middle kingdom”—literally the cultural and political center of the world—remains vital to its own self-perceptions and became foundational to Western understandings of China. This worldview was primarily constructed during the earliest imperial unification of China during the Qin and Han dynasties (221 BCE–220 CE). But the fragmentation of empire and subsequent “Age of Disunion” (220–589 CE) that followed undermined imperial orthodoxies of unity, centrality, and universality. In response, geographical writing proliferated, exploring greater spatial complexities and alternative worldviews.
This book is the first study of the emergent genre of geographical writing and the metageographies that structured its spatial thought during that period. Early medieval geographies highlighted spatial units and structures that the Qin–Han empire had intentionally sought to obscure—including those of regional, natural, and foreign spaces. Instead, these postimperial metageographies reveal a polycentric China in a polycentric world. Sui–Tang (581–906 CE) officials reasserted the imperial model as spatial orthodoxy. But since that time these alternative frameworks have persisted in geographical thought, continuing to illuminate spatial complexities that have been incompatible with the imperial and nationalist ideal of a monolithic China at the center of the world.
Searching for rigor and a clear grasp of the essential features of their objects of investigation, philosophers are often driven to exaggerations and harmful simplifications. According to Ludwig Wittgenstein’s provocative suggestion, this has to do with confusions relating to the status of philosophical statements. The Struggle against Dogmatism elucidates his view that there are no theses, doctrines, or theories in philosophy. Even when this claim is taken seriously, explanations of what it means are problematic—typically involving a relapse to theses. This book makes Wittgenstein’s philosophical approach comprehensible by presenting it as a response to specific problems relating to the practice of philosophy, in particular the problem of dogmatism.
Although the focus of this book is on Wittgenstein’s later work, Oskari Kuusela also discusses Wittgenstein’s early philosophy as expressed in the Tractatus, as well as the relation between his early and later work. In the light of this account of Wittgenstein’s critique of his early thought, Kuusela is able to render concrete what Wittgenstein means by philosophizing without theses or theories. In his later philosophy, Kuusela argues, Wittgenstein establishes a non-metaphysical (though not anti-metaphysical) approach to philosophy without philosophical hierarchies. This method leads to an increase in the flexibility of philosophical thought without a loss in rigor.
"An ambitious effort. This book puts the masters of European Modernism into perfect focus as inventors, propagators, and practitioners of a visual language that continues to hold sway over contemporary graphic style."—Steven Heller
"Worth the wait. . . . Margolin usefully presents what he calls the 'failed hope' of this movement in this valuable effort."—Publishers Weekly
A landmark work of nineteenth-century developmental and evolutionary biology that takes the Darwinian struggle for existence into the organism itself.
Though he is remembered primarily as a pioneer of experimental embryology, Wilhelm Roux was also a groundbreaking evolutionary theorist. Years before his research on chicken and frog embryos cemented his legacy as an experimentalist, Roux endorsed the radical idea that a “struggle for existence” within organisms—between organs, tissues, cells, and even subcellular components—drives individual development.
Convinced that external competition between individuals is inadequate to explain the exquisite functionality of bodily parts, Roux aimed to uncover the mechanistic principles underlying self-organization. The Struggle of Parts was his attempt to provide such a theory. Combining elements of Darwinian selection and Lamarckian inheritance of acquired characteristics, the work advanced a materialist explanation of how “purposiveness” within the organism arises as the body’s components compete for space and nourishment. The result, according to Charles Darwin, was “the most important book on evolution which has appeared for some time.”
Translated into English for the first time by evolutionary biologist David Haig and Richard Bondi, The Struggle of Parts represents an important forgotten chapter in the history of developmental and evolutionary theory.
In Strung Together: The Cultural Currency of String Theory as a Scientific Imaginary, Sean Miller examines the cultural currency of string theory, both as part of scientific discourse and beyond it. He demonstrates that the imaginative component of string theory is both integral and indispensable to it as a scientific discourse. While mathematical arguments provide precise prompts for physical intervention in the world, the imaginary that supplements mathematical argument within string theory technical discourse allows theorists to imagine themselves interacting with the cosmos as an abstract space in such a way that strings and branes as phenomena become substantiated and legitimized. And it is precisely this sort of imaginary—which Miller calls a scientific imaginary—duly substantiated and acculturated, that survives the move from string theory technical discourse to popularizations and ultimately to popular and literary discourses. In effect, a string theory imaginary legitimizes the science itself and helps to facilitate a virtual domestication of a cosmos that was heretofore remote, alien, and incomprehensible.
Studies in Metaphysics was first published in 1979. Minnesota Archive Editions uses digital technology to make long-unavailable books once again accessible, and are published unaltered from the original University of Minnesota Press editions.
Harry Stottlemeier's Discovery, created by Matthew Lipman in 1969, is now a widely used and highly successful tool for teaching philosophy to children. As the original novel of the Philosophy for Children program, its goal is to present major ideas in the history of philosophy, nurturing children's ability to think for themselves. At present, it is taught in 5,000 schools in the United States and has been translated into eighteen languages worldwide. This collection of essays reflects upon the development, refinement, and maturation of Philosophy for Children and on its relationship to the tradition of philosophy itself.
The contributors are philosophers themselves who have taught from Lipman's novels or conducted workshops instructing elementary school teachers on how most effectively to utilize the program in their classrooms. Teaching Harry raises philosophical issues concerning such concepts as authority, morality, religion, justice, truth, knowledge, beauty, and goodness. Gracing each article with personal experience, the authors recount their own struggles against the claims of philosophers and psychologists who have previously underestimated children's moral capability because of their lack of political and social experience.
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