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This paper defends an interpretation of Gottlob Frege’s views on the structure of thought. I argue that Frege did not think that a thought has a unique decomposition into its component senses, but rather the same thought can be decomposed into senses in multiple, distinct ways. These multiple decompositions will often have distinct logical forms. I also argue against Michael Dummett and others that Frege was committed to the sense of a predicate being a function from the sense of a (...) name (or names) to a complete thought. I defend my Frege interpretation against a puzzle often discussed in the Frege literature; namely, that the Multiple Decompositions Thesis is incompatible with Frege’s stated view that a thought is built up out of its component senses as parts. I provide textual evidence and argument that Frege thought of the part/whole relation in such a way that a whole can be analyzed into (or built up out of) parts in multiple, distinct ways, thus dissolving the puzzle. I conclude with discussion of every sort of example of multiple decompositions that can be found in Frege's work. (shrink)

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This dissertation is about the structure of thought. Following Gottlob Frege, I define a thought as the sort of content relevant to determining whether an assertion is true or false. The historical component of the dissertation involves interpreting Frege’s actual views on the structure of thought. I argue that Frege did not think that a thought has a unique decomposition into its component senses, but rather the same thought can be decomposed into senses in a variety of distinct ways. I (...) extend Frege’s position and use it to develop an account of the hierarchy of senses, the senses expressed by indexicals and demonstratives, and the distinction between logical and non-logical structure. I also discuss various connections with the nature of meta-representation, our capacity for reflective judgment, some aspects of the structure of conscious experience, the way we perceive regions of space and durations of time, and our conscious awareness of our own perceptions and events of thinking. (shrink)

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What makes for a good education? What does one need to count as well-educated? Knowledge, to be sure. But knowledge is easily forgotten, and today's knowledge may be obsolete tomorrow. Skills, particularly in critical thinking, are crucial as well. But absent the right motivation, graduates may fail to put their skills to good use. In this book,Nathan King argues that intellectual virtues-traits like curiosity, intellectual humility, honesty, intellectual courage, and open-mindedness-are central to any education worthy of the name. (...) Further, such virtues are crucial to our functioning well in everyday life, in areas as diverse as personal relationships, responsible citizenship, civil discourse, and personal success. Our struggles in these areas often result from a failure to think virtuously. Drawing upon recent work in philosophy and psychology, King paints a portrait of virtuous intellectual character-and of the vices such a character opposes. Filled with examples and applications, this book introduces readers to the intellectual virtues: what they are, why they matter, and how we can grow in them. (shrink)

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The concept of a proposition is important in several areas of philosophy and central to the philosophy of language. This collection of readings investigates many different philosophical issues concerning the nature of propositions and the ways they have been regarded through the years. Reflecting both the history of the topic and the range of contemporary views, the book includes articles from Bertrand Russell, Gottlob Frege, the Russell-Frege Correspondence, Alonzo Church, David Kaplan, John Perry, Saul Kripke, Hilary Putnam, Mark Richard, Scott (...) Soames, andNathan Salmon. (shrink)

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While there is a great deal to agree with in the essay Expanded Terminal Sedation in End-of-Life Care there is, we think, a need to more fully appreciate the humanistic side of both palliative and end-of-life care.1 Not only does the underlying philosophy of palliative care arguably differ from that which guides curative medicine,2 dying patients are in a uniquely vulnerable position given our cultural disinclination towards open discussions of death and dying. In this brief response, we critically engage Gilbertson (...) et al ’s essay and seek to contextualise the perspective they put forward. According to Cassell, we should distinguish between pain and suffering.3 The former often gives rise to the latter, but suffering has other causes. This includes existential distress, indicating that, unlike pain, suffering is not simply physiological phenomena. Suffering involves the disintegration of the person, meaning that it can impact patient autonomy. Certainly, that a patient is suffering does not equate to a lack autonomy. Nevertheless, we should take care when making decisions in circumstance where the integrity of our embodied personhood is under threat, something that is clearly the case for those who are dying, particularly those who have refractory symptoms while doing so. Generally speaking, refractory symptoms are those which are intractable. They persist despite attempts at palliation. While this implies that such symptoms—and the suffering they cause—cannot be reversed this is not necessarily the case. Not only can the symptoms experienced by dying patients change …. (shrink)

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In lieu of an abstract, here is a brief excerpt of the content:Bergson and the Transformations of the Notion of IntuitionNATHAN ROTENSTREICH THE CONCEPT "INTUITION",like many other concepts referring to the particular or the singular mode of philosophic cognition, is by no means a univocal concept. In different philosophical systems this concept was given different meanings and directions in accordance with the general trend of the system at stake. We are about to attempt to understand the meaning of (...) the concept of intuition in Bergson's system against the transformations that concept underwent in some major philosophical world-views. Let us observe in the first place: the term 'intuition' derives from the root intu~rL Like several other concepts in the philosophical vocabulary referring to modes of knowledge this term too denotes seeing, a mode of cognition brought about by a direct visual encounter with the world. It belongs to a family of concepts like theoria, speculatio, contemplatio. It is a conjecture that the first use of the term 'intuition' connoting a singular mode of knowledge appears in the mystical literature. The mystic conception stresses the mode of seeing whereby the light is seen; pursuing the Platonic notion, the light of vision makes the very seeing possible. From the mystical literature the concept intuition was absorbed into the philosophical vocabulary.1 Intuition is a mode of knowledge. Yet it conveys a particular ingredient in the sum-total of knowledge, making this mode of knowledge different from other modes. The ingredient conveyed is that of the certainty of the achievement reached by knowledge. From this point of view 'intuition' denotes the position of knowledge in terms of its ultimate consummation, taking consummation as being different from the procedure leading to the final outcome. This component characteristic of 'intuition' is present in Bergson's doctrine, though possibly does not occupy a central place in it. From here we can proceed to the discernment of an additional meaning of 'intuition', a meaning which to some extent seems to be the most common one. 1 Shlomo Pines, translator's Introduction to Maimonides' The Guide oJ the Perplexed (Chicago: University of Chicago Press, 1963),p. Iv. [335] 336 HISTORY OF PHILOSOPHY 'Intuition" is knowledge which takes place directly, without mediation. As such it does not stand in a need of a method, since every method is a way leading to knowledge as well as a wall between the step taken and the final objective of knowledge. A method is essentially a mediation, as a way is a mediation between the point of departure and the destination. Knowledge acquired through a method is thus different from knowledge acquired directly or immediately. We do not confine the notion of method to any particular method, whether experimental or analytic. Any method is reasoning, comparison, verification and a procedure for deriving conclusions. Against these aspects of method intuition is presented precisely as seeing. Seeing is that visual encounter with objects which does not take on a methodical character. It might be preceded by methodological knowledge, but the act of seeing per se is trans-methodical. A close reading of Bergson's text will show that this aspect of intuition again is present in his doctrine, but it is by far not the most prominent aspect of his own rendering of intuition. It can be said in a general way that in different philosophical systems we find a kind of a conjunction of the first meaning of 'intuition' in terms of certainty with the second meaning in terms of directness. Different philosophers in different contexts maintained the view that the unqualified certainty of knowledge can refer only to the ultimate stratum of reality or to God, and that this stratum or God can be known directly. Plato's view (to look to the absolute and eternal) could be a paradigm of this trend. 2 This view re-emerges in Spinoza. The mode of knowledge which is the highest and most certain achievement on the ladder of modes of knowledge, as Spinoza puts it, is true and necessary: "He, who has a true idea, simultaneously knows that he has a true idea, and cannot doubt of the truth of the thing perceived." 3 This mode of knowledge is adequate to its... (shrink)

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In his recent article, Ben-Moshe offers an account of conscientious objection in terms of the truth of the underlying moral objections, as judged by the standards of an impartial spectator. He seems to advocate for the view that having a valid moral objection to X is the sole criteria for the instantiation of a right to conscientiously object to X, and seems indifferent to the moral status of the prevailing moral attitudes. I argue that the moral status of the prevailing (...) moral attitudes is relevant, and that a good faith disagreement between those who condone the relevant act and those who object to it is a criterion for CO. In this light, I suggest that CO is a sociopolitical device for managing differing ethical perspectives, particularly in the context of collective moral change. Thus, it is misguided to equate having a valid moral objection with the recognition of a CO. (shrink)

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All human relationships are containers of emotional life, but what are the structures underlying them?Nathan Schwartz-Salant looks at all kinds of relationships through an analyst's eye. By analogy with the ancient system of alchemy he shows how states of mind that can undermine our relationships - in marriage, in creative work, in the workplace - can become transformative when brought to consciousness. It is only by learning how to access the interactive field of our relationships that we can (...) enter this transformative process and explore its mysterious potential for self-realization. (shrink)

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Heterogeneous beliefs and decision processes generate positive externalities for social and economic systems, analogous to biodiversity in biological systems. Although some aspects of biodiversity (e.g., pests, parasites and bacteria) can lead to ecological and economic problems, biodiversity provides flows of beneficial ecological services and is widely regarded as a valuable natural resource and informational asset, whose value increases as we learn more and science progresses (Wilson in Bioscience 35(11):700–706, 1985). Heterogeneous beliefs and decision processes (and heterogeneous behaviors they generate) similarly (...) provide flows of beneficial economic services. Behavioral diversity should therefore be seen as a natural resource and informational asset likely to improve human wellbeing in surprising ways in the future. Paternalistic policies motivated by the goal of “correcting” allegedly suboptimal beliefs and behavior that diverge from expert recommendations jeopardize behavioral diversity at a substantial cost to social welfare. The risk of encroaching on this beneficial behavioral heterogeneity with policies that aim to induce behavioral and belief monocultures should be included explicitly as costs when evaluating nudges and other paternalistic policies. (shrink)

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Until recently, Northern Ireland was infamous for having one of the most restrictive legal frameworks for abortion in Europe. This meant that few were performed in the country, and those who wished to terminate a pregnancy were forced to travel to other parts of the UK or further afield. In 2019 a continuing political stalemate in Northern Ireland has indirectly resulted in the relevant legislation recently being repealed by the UK government. For a short time, this meant that the legal (...) position in Northern Ireland regarding abortion became one of the most permissive in Europe. This short paper sets out the current position and, in the light of the political and legislative roadmap set out by the Northern Ireland Office, identifies and briefly discusses some potential problems that might arise. Most notable are the points raised with regard to conscientious objection. Specifically, the potential for developments in Northern Ireland to further calls for healthcare professional’s ability to rely upon conscientious objection to be removed. (shrink)

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Cross-cultural comparisons face several methodological challenges. In an attempt at resolving some such challenges,Nathan Sivin has developed the framework of “cultural manifolds.” This framework includes all the pertinent dimensions of a complex phenomenon and the interactions that make all of these aspects into a single whole. In engaging with this framework, Anna Akasoy illustrates that the phenomena used in comparative approaches to cultural and intellectual history need to be subjected to a continuous change of perspectives. Writing about comparative (...) history, Warwick Anderson directs attention to an articulation between synchronic and diachronic modes of inquiry. In addition, he asks: If comparative studies require a number of collaborators, how does one coordinate the various contributors? And how does one ensure that the comparison is between separate entities, without mutual historical entanglement? Finally, how does comparative history stack up against more dynamic approaches, such as connected, transnational, and postcolonial histories? Gérard Colas, for his part, claims that comparisons cannot allow one to move away from the dominant Euroamerican conceptual framework. Should this indeed be the case, we should search for better ways of facilitating a “mutual pollination” between philosophies. Finally, Edmond Eh first asserts that Sivin fails to recognize the difference between comparisons within cultures and comparisons between cultures. He then argues that the application of generalism is limited to comparisons of historical nature. (shrink)

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What is a discourse? What makes a discourse coherent or incoherent? Investigation into these difficult questions has yielded so many sophisticated proposals that a short, comprehensive survey is well out of reach.

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Although this distinguished Harvard professor is primarily known for his groundbreaking work in modal logic, his rarely cited contributions to aesthetics include an account of aesthetic experience as well as an early articulation of a contextualist position in the ontology of artistic and aesthetic objects. Lewies discussion of these topics occupies two chapters of his 1946 treatise, An Analysis of Knowledge and Valuation.

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The portrait of John Locke as a secular advocate of Enlightenment rationality has been deconstructed by the recent 'religious turn' in Locke scholarship. This book takes an important next step: moving beyond the 'religious turn' and establishing a 'theological turn',Nathan Guy argues that John Locke ought to be viewed as a Christian political philosopher whose political theory was firmly rooted in the moderating Latitudinarian theology of the seventeenth-century. Nestled between the secular political philosopher and the Christian public theologian (...) stands Locke, the Christian political philosopher, whose arguments not only self-consciously depend upon Christian assumptions, but also offer a decidedly Christian theory of government. Finding Locke's God identifies three theological pillars crucial to Locke's political theory: (1) a biblical depiction of God, (2) the law of nature rooted in a doctrine of creation and (3) acceptance of divine revelation in scripture. As a result, Locke's political philosophy brings forth theologically-rich aims, while seeking to counter or disarm threats such as atheism, hyper-Calvinism, and religious enthusiasm. Bringing these items together,Nathan Guy demonstrates how each pillar supports Locke's Latitudinarian political philosophy and provides a better understanding of how he grounds his notions of freedom, equality and religious toleration. Convincingly argued and meticulously researched, this book offers an exciting new direction for Locke studies. (shrink)

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In this essay I consider whether the political perspective of third wave science studies – ‘elective modernism’ – offers a suitable framework for understanding the policy-making contributions that (bio)ethical experts might make. The question arises as a consequence of the fact that I have taken inspiration from the third wave in order to develop an account of (bio)ethical expertise. I offer a précis of this work and a brief summary of elective modernism before considering their relation. The view I set (...) out suggests that elective modernism is a political philosophy and that although its use in relation to the use of scientific expertise in political and policy-making process has implications for the role of (bio)ethical expertise it does not, in the final analysis, provide an account that is appropriate for this latter form of specialist expertise. Nevertheless, it is an informative perspective, and one that can help us make sense of the political uses of (bio)ethical expertise. (shrink)

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Transnational politics and labor markets are undermining national industrial relations systems in Europe. This article examines the construction industry, where the internationalization of the labor market has gone especially far. To test hypotheses about di ferences between “national systems,” the authors examine the United Kingdom, Finland, and Germany, alongside European-level policy making. Regardless of overall national institutional framework, employers seek to avoid industrial relations rules, while unions attempt to relocalize labor relations. Both use shop-floor, national, and European power resources. The (...) authors argue that comparative industrial relations should take seriously the connection between action at the national and transnational levels. (shrink)

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This essay responds to an article, ‘Variation in university research ethics review’, published in this issue. It argues that the authors of that paper do not fully distinguish the usual function of university research ethics committees from that of a gatekeeper. The latter term more accurately describes the task they happen to have asked them to fulfil in the course of conducting some empirical research. Whilst they are not alone in making it, the result of this conflation is that the (...) reflections they offer are misguided. In this short comment I briefly discuss the distinction between a REC and a gatekeeper, and indicate how it impacts on the proposals sketched by Vadeboncoeur et al. (shrink)

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Stephen Mulhall _On Film_ London and New York: Routledge, 2002 ISBN 0-415-24796-9 142 pp.

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Hegel’s conception of Spirit does not subordinate difference to sameness, in a way that would make it unusable for a genuinely intersubjective idealism directed to a comprehensive account of the contemporary world. A close analysis of the logic of recognition and the dialectic of conscience in the Phenomenology of Spirit demonstrates that the unity of Spirit emerges in and through conflict, and is forged in the process whereby particular encounters between differently situated individuals reveal and establish the emerging character and (...) significance of the stances they uniquely occupy. (shrink)

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Hunting - Philosophy for Everyone presents a collection of readings from academics and non-academics alike that move beyond the ethical justification of hunting to investigate less traditional topics and offer fresh perspectives on why we hunt. The only recent book to explicitly examine the philosophical issues surrounding hunting Shatters many of the stereotypes about hunting, forcing us to rethink the topic Features contributions from a wide range of academic and non-academic sources, including both hunters and non-hunters.

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This article considers the moral notion of care in the context of Quality of Care discourses. Whilst care has clear normative implications for the delivery of health care it is less clear how Quality of Care, something that is centrally involved in the governance of UK health care, relates to practice.

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This paper focuses on the practice of injecting patients who are dying with a relatively high dose of sedatives in response to a catastrophic event that will shortly precipitate death, something that we term ‘crisis sedation.’ We first present a confabulated case that illustrates the kind of events we have in mind, before offering a more detailed account of the practice. We then comment on some of the ethical issues that crisis sedation might raise. We identify the primary value of (...) crisis sedation as allowing healthcare professionals to provide some degree of reassurance to patients, their families and the professionals who are caring for them. Next we focus on the issue of informed consent. Finally, we ask whether continuous deep sedation might be preferable to crisis sedation in scenarios where potential catastrophic events can be anticipated. (shrink)

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El objetivo del artículo es entender cómo dos documentales biográficos sobre Mercedes Sosa refractan la lucha de las Madres de Plaza de Mayo, detectando cuáles fueron las estrategias discursivas llevadas a cabo por cada documentalista y qué efectos produce esa aproximación que puede definirse como un “valor biográfico” (Bajtín, 1982). Metodológicamente, se recurre a un análisis del discurso que observa la construcción temática a lo largo de los dos documentales en estudio, analizados a la luz de las perspectivas analíticas derivadas (...) del estudio de textos (Bajtín, 1982). Las conclusiones darán cuenta de la existencia de dos imágenes diferentes de Mercedes Sosa en relación con la lucha por los derechos humanos en Argentina. Dichas imágenes provienen de la aplicación de valores biográficos discrepantes entre sí: en uno de los documentales, la construcción narrativa comprendería su lucha de Mercedes Sosa, mientras el otro propone una proyección de futuro, proyectando un mundo después de la dictadura. (shrink)

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The concept of sin permeates Søren Kierkegaard's writing. This study looks at the entirety of his works in order to systematize his doctrine of sin. It demonstrates four key aspects: sin as misrelation, sin as untruth, sin as an existence state.

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Making particular use of Shale’s analysis, this paper discusses the notion of leadership in the context of palliative medicine. Whilst offering a critical perspective, I build on the philosophy of palliative care offered by Randall and Downie and suggest that the normative structure of this medical speciality has certain distinctive features, particularly when compared to that of medicine more generally. I discuss this in terms of palliative medicine’s distinctive morality or ethos, albeit one that should still be seen in terms (...) of medical morality or the ethos of medicine. I argue that, in the context of multi-disciplinary teamwork, the particular ethos of palliative medicine means that healthcare professionals who work within this speciality are presented with distinct opportunities for leadership and the dissemination of the moral and ethical norms that guide their practice. I expand on the nature of this opportunity by further engaging with Shale’s work on leadership in medicine, and by more fully articulating the notion of moral ethos in medicine and its relation to the more formal notion of medical ethics. Finally, and with reference to the idea of medical education as both on going and as an apprenticeship, I suggest that moral and ethical leadership in palliative medicine may have an inherently educational quality and a distinctively pedagogical dimension. The nature of palliative medicine is such that it often involves caring for patients who are still receiving treatment from other specialists. Whilst this can create tension, it also provides an opportunity for palliative care professionals to disseminate the philosophy that underpins their practice, and to offer leadership with regard to the moral and ethical challenges that arise in the context of End of Life Care. (shrink)

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The role of the Home Office in the Peterloo Massacre remains contentious. This article assesses the available evidence from the Home Office and the private correspondence of Home Secretary Viscount Sidmouth to contest E. P. Thompson’s claim that the Home Office ‘assented’ to the arrest of Henry Hunt at St Peter’s Fields. Peterloo is placed within the context of government’s response to political radicalism to show how the Tory ministry had no clear counter-radical strategy in the months leading up to (...) the August event. The article further argues that although the Home Office may not have assented to forceful intervention on the day, the event and its aftermath were needed to justify the Six Acts which would ultimately cripple the reform movement. (shrink)

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This essay engages with the (re)emergence of psychedelic medicine and the idea of psychedelics drugs and the experiences they induce as a developing therapeutic modality. It does so in the context of the provision of psychedelics to terminally ill patients experiencing existential distress as they approach the end of their lives. Reflecting on such suggestions facilitates an examination of a specific aspect of psychedelics and/ as medicine (or palliative care), namely questions of meaning and meaninglessness. Understood as impacting one’s ability (...) to make or _realise_ meaning in life, existential distress commonly entails a degree of demoralisation. In some cases, individuals can be thought of as inhabiting (and being inhabited by) a sense of meaninglessness. In contrast, the experiences psychedelics seem to induce are often imbued with a great deal of meaning, a sense of which seems to continue long after the psychoactive effects of such drugs have ceased. Whilst briefly considering whether or not meaning can properly be thought of as a matter for healthcare or a medical concern, this paper seeks to highlight some of the implications that the advent of psychedelic medicine might have. By way of a conclusion, I enjoin bioethics in recognising itself as a meaningful cultural discourse that is implicated in the future(s) of medicine, psychedelics and being human. (shrink)

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Despite significant progress in the legalization and decriminalization of abortion in Australia over the past decade or more recent research and government reports have made it clear that problems with the provision of services remain. This essay examines such issues and sets forth the view that such issues can and should be seen as (bio)ethical concerns. Whilst conscientious objection—the right to opt-out of provision on the basis of clear ethical reservations—is a legally and morally permissible stance that healthcare professionals can (...) adopt, this does not mean those working in healthcare can simply elect not to be providers absent a clear ethical rationale. Furthermore, simple non-provision would seem to contravene the basic tenants of medical professionalism as well as the oft raised claims of the healthcare professions to put the needs of patients first. Recognizing that much of the progress that has been made over the past three decades can be attributed to the efforts of dedicated healthcare professionals who have dedicated their careers to meeting the profession’s collective responsibilities in this area of women’s health and reproductive healthcare, this paper frames the matter as a collective ethical lapse on the part of healthcare professionals, the healthcare professions and those involved in the management of healthcare institutions. Whilst also acknowledging that a range of complex factors have led to the present situation, that a variety of steps need to be taken to ensure the proper delivery of services that are comprehensive, and that there has been an absence of critical commentary and analysis of this topic by bioethicists, I conclude that there is a need to (re)assess the provision of abortion in Australia at all levels of service delivery and for the healthcare professions and healthcare professionals to take lead in doing so. That this ought to be done is clearly implied by the healthcare profession’s longstanding commitment to prioritizing the needs of patient over their own interests. (shrink)

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Hannah Arendt’s exposition of the human condition provides the basic framework for a theoretical perspective on close relationships. According to Arendt, the human condition is comprised of three modes of activity: labor, work, and action. Labor is need-driven behavior, work concerns goal-directed activity and the fabrication of things, and action involves the mutual validation of unique individuals. Within this framework, the gift is the means by which relational ties are made concrete. I propose a model of gift-giving organized by two (...) axes: whether or not the partner is singularized by the gift and whether or not the gift is given with an expectation of a return gift. I then apply this model to the three modes of the human condition. (shrink)

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In lieu of an abstract, here is a brief excerpt of the content:178 Feminist Studies 46, no. 1. © 2020 by Feminist Studies, Inc.Nathan Snaza Biopolitics without Bodies: Feminism and the Feeling of Life Against a restrictive and imperialist concept of “the human,” which has become globalized during the long march of colonialist, heterosexist modernity, Samantha Frost’s Biocultural Creatures summons “counter-concepts” of the human that might authorize new political possibilities and theories of what it means to be human. (...) She writes, “These counter-concepts of the human are creatures who are embedded in various ecologies and networks of relations and who can integrate their acknowledgement of their embodiment, animality, physicality, dependence, and vulnerability into their self-conception and their orientation toward and modes of being in the world” (3). As this formulation suggests, whatever the new theory of the human is, it has been emerging at the edges of imperialist humanism for some time in a number of distinct political and intellectual projects clustering around decolonization, feminism, queer critique, technoscience, and ecology.1 Frost’s book, 1. Vandana Shiva and Ingunn Moser, editors, Biopolitics: A Feminist and Ecological Reader on Biotechnology (London: Zed Books, 1995); Cyd Cipolla, Kristina Gupta, David A. Rubin, and Angela Willey, eds., Queer Feminist Science Studies: A Reader (Seattle: University of Washington Press, 2017); Sandra Harding, Sciences From Below: Feminisms, Postcolonialities, and Modernities (Durham, NC: Duke University Press, 2008); Sandra Harding, ed., The Postcolonial Science and Technology Studies Reader (Durham, NC: Duke University Press, 2011). 179Nathan Snaza Books Discussed in This Essay Biocultural Creatures: Toward a New Theory of the Human. Samantha Frost. Durham, NC: Duke University Press, 2016. Flourishing Thought: Democracy in an Age of Data Hoards. Ruth A. Miller. Ann Arbor: University of Michigan Press, 2016. The Biopolitics of Embryos and Alphabets: A Reproductive History of the Nonhuman. Ruth A. Miller. Oxford: Oxford University Press, 2017. The Economization of Life. Michelle Murphy. Durham, NC: Duke University Press, 2017. along with recent work by Michelle Murphy and Ruth Miller, among many other feminist biopolitical thinkers, summons us to reconceive and decolonize the human by feeling it differently, and in so doing, open our intellectual and political projects toward what Miller calls “democracy as a nonhuman affair” in The Biopolitics of Embryos and Alphabets (9). My sense is that this reconception throws into question the ways that we have understood both the human and politics through specific ideas about bodies. The body has a certain phenomenological obviousness for (some) humans, which might explain why it has been so central to most political projects of modernity, many of which share at least some commitment to the liberal individual as a self-contained entity.2 However, something else is beginning to press on contemporary feminist biopolitical thought. Karen Barad’s claim that “[o]bjects are not already 2. For a rich overview of the ways in which the body has animated feminist thought and politics, especially in light of debates in the physical and biological sciences, see Mary Jacobus, Evelyn Fox Keller, and Sally Shuttleworth, eds., Body/Politics: Women and the Discourses of Science (New York: Routledge, 1990. A different sense of the body begins to appear a few years later in Judith Butler, Bodies That Matter: On the Discursive Limits of Sex (New York: Routledge, 1993); and Elizabeth Grosz, Volatile Bodies: Toward a Corporeal Feminism (Bloomington: Indiana University Press, 1994). 180Nathan Snaza there; they emerge through specific practices” attunes us to this new orientation.3 For Barad, knowledge practices are open-ended, and “the differential constitutions of human and nonhuman designate particular phenomena that are themselves implicated in the dynamics of intra-activity, including their enfolding and reconstitution in the reconfiguring of apparatuses.”4 In other words, knowledge emerges from the world through “cuts” that reconfigure it: entities—such as “the body” or “the human”—come into being through specific apparatuses. These include theoretical concepts: “Theorizing, like experimenting, is a material practice.”5 The concept of the body, then, is a material part of the intra-active becoming of the world in knowledge production—its meaning exceeds the fact of its existence. While the body has been useful to an enormous number of projects, contemporary feminist thought, in a wide variety of ways, is feeling... (shrink)

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No other train of philosophical thought has ever presented a more isolated picture of humanity than has existentialism. Certainly no other philosophical movement has been as controversial. But what are the lasting contributions of the existentialists? Are some critics correct in saying that existentialism is nothing more than a fad?Nathan A Scott, Jr. addresses these questions as he reviews the impact and main achievements of several decades of existentialist thought--page 4 of cover.

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In this essay I consider whether the political perspective of third wave science studies – ‘elective modernism’ – offers a suitable framework for understanding the policy-making contributions that ethical experts might make. The question arises as a consequence of the fact that I have taken inspiration from the third wave in order to develop an account of ethical expertise. I offer a précis of this work and a brief summary of elective modernism before considering their relation. The view I set (...) out suggests that elective modernism is a political philosophy and that although its use in relation to the use of scientific expertise in political and policy-making process has implications for the role of ethical expertise it does not, in the final analysis, provide an account that is appropriate for this latter form of specialist expertise. Nevertheless, it is an informative perspective, and one that can help us make sense of the political uses of ethical expertise. (shrink)

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One recent debate in philosophy of physics has centered whether quantum particles are individuals or not. The received view is that particles are not individuals and the standard methodology is to approach the question via the structure of quantum theory. I challenge both the received view and the standard methodology. I contend not only that the structure of quantum theory is not the right place to look for conditions of individuality that quantum particles may or may not satisfy, but also (...) that there is an important role for traditional metaphysics to play. Consequently, my work brings together the philosophy of physics and traditional metaphysics literatures to shed new light on the debate over the individuality of quantum particles. I defend a set of conditions of individuality and argue that quantum particles satisfy these conditions thereby defending the view that particles are individuals in opposition to the received view. I also challenge a second feature of the standard methodology insofar as I challenge the significance of the Principle of the Identity of Indiscernibles in terms of which much discussion in the philosophy of physics literature is framed. My work is significant in a number of additional ways as well. My work implies that the dominant explanation for quantum statistics in terms of non-individuality is incorrect and it also undermines the ontic-structural realists metaphysical underdetermination challenge to the scientific realist. (shrink)

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Commentators on the Phenomenology of Spirit have offered careful but conflicting accounts of Hegel’s chapter on sense-certainty, either defending his starting point and analysis or challenging it on its own terms for presupposing too much. Much of the disagreement regarding both the subject matter and success of Hegel’s chapter on sense-certainty can be traced to misunderstandings regarding the nature and role of certainty itself in the Phenomenology of Spirit. Specifically, such confusions can be traced to a failure to appreciate the (...) connection between sense-certainty as a particular way of approaching and knowing the world, and the assumptions regarding the nature of the world it comes to know that Hegel attributes to sense-certainty. The “certainty” of sense-certainty is not so much an explicit attitude or conception it adopts but is rather something implicit in its practice of knowing through immediate or direct sensation. (shrink)

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