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This paper explores the category of films known as “twist films” in relation to distinctions between different modes of epistemic access to works. With reference to the case of Robert Enrico’s short film, La rivière du hibou, the philosophical significance of different sorts of twist films is explored. Twists are also discussed in relation to emotive responses, with special attention to the paradox of suspense.

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_Human Dignity in Bioethics _brings together a collection of essays that rigorously examine the concept of human dignity from its metaphysical foundations to its polemical deployment in bioethical controversies. The volume falls into three parts, beginning with meta-level perspectives and moving to concrete applications. Part 1 analyzes human dignity through a worldview lens, exploring the source and meaning of human dignity from naturalist, postmodernist, Protestant, and Catholic vantages, respectively, letting each side explain and defend its own conception. Part 2 moves (...) from metaphysical moorings to key areas of macro-level influence: international politics, American law, and biological science. These chapters examine the legitimacy of the concept of dignity in documents by international political bodies, the role of dignity in American jurisprudence, and the implications—and challenges—for dignity posed by Darwinism. Part 3 shifts from macro-level topics to concrete applications by examining the rhetoric of human dignity in specific controversies: embryonic stem cell research, abortion, human-animal chimeras, euthanasia and palliative care, psychotropic drugs, and assisted reproductive technologies. Each chapter analyzes the rhetorical use of ‘human dignity’ by opposing camps, assessing the utility of the concept and whether a different concept or approach can be a _more_ productive means of framing or guiding the debate. (shrink)

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The British philosopher Herbert Paul Grice observed that the total significance of an utterance embraces not only “what is said” but what is implied. His term of art for the latter was “implicature，” and he identified conversational implicature as an important type of implicit meaning or signification.

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Paisley Livingston on Stanislaw Lem and the history and philosophy of Virtual Reality. The technologies and speculations associated with “virtual reality” and cognate terms have recently made it possible for scores of journalists and academics to develop variations on a favorite theme - the newness of the new, and more specifically, the newness of that new and wildly different world-historical epoch, era, or Zeitgeist into which we are supposedly entering with the creation of powerful new machines of simulation. The innovative (...) powers of the machines of virtual reality are so extensive, it would seem, that they are even supposed to be able to achieve the extraordinary feat of revitalizing that tired journalist genre, “gee-whiz” scientific reporting. “Gee whiz,” one can now read, “you just put on a data glove and don the head-mounted display helmet, and step right into a whole new world where the old reality - and even the tired, old-fashioned notion of reality as such - gets replaced by the non-existent reality simulated by the machine. You can fight battles and have sex with people who aren’t anywhere near you, or who never even existed. Why you can actually, I mean really, interact with an illusion!”. (shrink)

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If propositions are made true in virtue of corresponding to facts, then what are the truth-makers of true negative propositions such as ‘The apple is not red’? Russell argued that there must be negative facts to account for what makes true negative propositions true and false positive propositions false. Others, more parsimonious in their ontological commitments, have attempted to avoid them. Wittgenstein rejected them since he was loath to think that the sign for negation referred to a negative element in (...) a fact. A contemporary of Russell’s, Raphael Demos, attempted to eliminate them by appealing to ‘incompatibility’ facts. More recently, Armstrong has appealed to the totality of positive facts as the ground of the truth of true negative propositions. Oaklander and Miracchi have suggested that the absence or non-existence of the positive fact (which is not itself a further fact) is the basis of a positive proposition being false and therefore of the truth of its negation. (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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The end of the eighteenth century was a transformational period for the Muslim communities in the Russian Empire and their relationship with the tsarist state. One of the major figures to emerge out of this context was the reformer Abu Nasr Qursawi. A controversial religious scholar, he put forward a sweeping reform of the Islamic scholarly tradition that was influential among these communities into the twentieth century.Nathan Spannaus presents the first detailed analysis of Qursawi's reformism, both in its (...) contours and broad historical setting, addressing issues of modernity, secularity, tradition, and intellectual history. (shrink)

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Common nouns and noun phrases have usually been analyzed semantically as predicates. In quantified sentences, these predicates take variables as arguments. This paper develops and defends an analysis in which common nouns and noun phrases themselves are treated as variables, rather than as predicates taking variables as arguments. Several apparent challenges for this view will be addressed, including the modal non-rigidity of common nouns. Two major advantages to treating common nouns as variables will be presented: Such an analysis predicts that (...) all nominal quantification is conservative, rather than requiring conservativity to be stipulated as a constraint on determiner denotations; and it makes possible some improvements to the analysis of the temperature paradox, allowing for quantificational examples without adding a spurious layer of modal variability. (shrink)

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The UK’s 2014 Immigration Act aimed to create a ‘Hostile Environment’ for migrants to the UK. One aspect of this was the restriction of access to secondary care for overseas visitors to the UK, although it remains the case that everybody living in the UK has the legal right to access primary care. In this paper, we argue that the effects of this policy extend beyond secondary care, including preventing eligible people from registering with a General Practice, although as an (...) unintended consequence. This problem arises from misinterpretation of policy wording, misleading GP websites and gatekeeping behaviour from front-line staff, even though there are no grounds in the current guidelines or law to support this. Free access to primary healthcare among refugees and asylum seekers living in deprived populations is particularly important in protecting patient health, given the burden of ill-health in this population and the multiple barriers to accessing early intervention they face. The medical profession has a duty to communicate their rights to this patient group—their legal entitlement to access free healthcare, and the vital importance of doing so. (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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From the mid-thirties onwards, Martin Heidegger occasionally speculated about the future possibility of artificially producing human beings. What is at stake in biotechnology, Heidegger claims, is the imminent possibility of the destruction of the human essence. It is unclear, however, how Heidegger can substantiate such a claim given that he consistently denounced attempts to define human Dasein as a living being to which a higher capacity such as reason or language is added. This paper will argue that, in this sense, (...) Heidegger took the radical challenge of biotechnology both too seriously and not seriously enough. Too seriously, because it is unclear why he would fear the annihilation of Dasein’s essence if he is convinced that this essence is not related to man’s biological equipment in the first place. Not seriously enough, because Heidegger at the same time remained convinced that even the most intrusive interventions in the human body will not be able to disrupt Dasein’s ontological essence. (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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A compelling look at animal welfare and factory farming in the United States from Mercy For Animals, the leading international force in preventing cruelty to farmed animals and promoting compassionate food choices and policies.Nathan Runkle would have been a fifth-generation farmer in his small midwestern town. Instead, he founded our nation’s leading nonprofit organization for protecting factory farmed animals. In Mercy For Animals,Nathan brings us into the trenches of his organization’s work; from MFA’s early days in (...) grassroots activism, to dangerous and dramatic experiences doing undercover investigations, to the organization’s current large-scale efforts at making sweeping legislative change to protect factory farmed animals and encourage compassionate food choices. But this isn’t justNathan’s story. Mercy For Animals examines how our country moved from a network of small, local farms with more than 50 percent of Americans involved in agriculture to a massive coast-to-coast industrial complex controlled by a mere 1 percent of our population—and the consequences of this drastic change on animals as well as our global and local environments. We also learn how MFA strives to protect farmed animals in behind-the-scenes negotiations with companies like Nestlé and other brand names—conglomerates whose policy changes can save countless lives and strengthen our planet. Alongside this unflinching snapshot of our current food system, readers are also offered hope and solutions—big and small—for ending mistreatment of factory farmed animals. From simple diet modifications to a clear explanation of how to contact corporations and legislators efficiently, Mercy For Animals proves that you don’t have to be a hardcore vegan or an animal-rights activist to make a powerful difference in the lives of animals. (shrink)

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Presentism: Essential Readings contains writings—classic and contemporary—that acquaint the reader with different versions of presentism, standard philosophical and scientific objections to presentism, and their attempted solutions. Detailed introductions to each part of the book make the discussions accessible to students and those unfamiliar with this fascinating and controversial philosophy.

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This volume of collected essays brings together conversations, papers, and debates from the Third Annual North American Anarchist Studies Network Conference in San Juan, Puerto Rico.Nathan Jun and Jorell A. Meléndez aspire to go beyond a simple collection of papers and instead aim to maintain a dialogue among different academic fields with the sole task of comprehending and re-thinking anarchist studies. With over twenty-one chapters written by a diverse range of activists, organizers, musicians, artists, poets, and academics, this (...) book transgresses the apparent simplicity of the study of anarchism with a dynamic and interdisciplinary approach that crystallizes and emulates the heterogeneous nature of the anarchist ideal. From theory and philosophy to historical analyses, methodologies, and perspectives, from different manifestations in the arts, media, and culture to religion, ethics, and spirituality, from the intersectionality of animal liberation and queer struggles to contemporary praxis and organizing, the authors explore different topics from a critical perspective that is often lacking in their respective academic fields. This book is a must-buy for critical teachers, students, and activists interested in studying anarchism and the different ways in which we can transform our reality. (shrink)

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What does syndicalism want? was first published in 1909, when the syndicalist revolt was growing worldwide. Baginski is clear in his call for working class rebellion: the task is not to fight simply for better conditions but ‘to break the chains of wage labor and at the same time the shackles of servitude to the state.’ At the same time, Baginski is no joyless martyr to ‘the cause’: personal freedom joins collective struggle at the core of his anarchism. Max Baginski (...) (1864-1943) was a German-born American anarchist activist and writer. Rudolf Rocker called him “one of the most outstanding human beings I have met in my life”.Nathan Jun’s introduction puts Baginski in his political and intellectual context as writer and anarchist. (shrink)

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Jewish Law as Rebellion is unconventional and controversial in its approach to the world of Jewish Law and its response to religious crises. The book delves into the contemporary application and development of halacha and pointedly protests many accepted methods and ideals, offering new solutions to existing halachic dilemmas. Rabbi Cardozo discusses hot topics such as same-sex marriage, conversion, and religion in the State of Israel and presents a critical analysis and explanation of the application of halacha.

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This edition of The Forefront of Research interviews Cecilea Mun about the recently created Journal of the Philosophy of Emotion. Cecilea Mun is the founding Director of the Society for the Philosophy of Emotion. She specializes in mind and emotion, epistemology, philosophy of science, feminist philosophy, and moral psychology.

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Discussions of political obligation and political authority have long focused on the idea that the commands of genuine authorities constitute content-independent reasons. Despite its centrality in these debates, the notion of content-independence is unclear and controversial, with some claiming that it is incoherent, useless, or increasingly irrelevant. I clarify content-independence by focusing on how reasons can depend on features of their source or container. I then solve the long-standing puzzle of whether the fact that laws can constitute content-independent reasons is (...) consistent with the fact that some laws must fail to bind due to their egregiously unjust content. Finally I defend my understanding of content-independence against challenges and show why it retains a place of special importance for questions about the law and political obligation. Content-independence highlights that it is some feature of the law or law-making process in general that is supposed to generate moral obligations for citizens, not the merits of particular laws. (shrink)

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Comment naît une religion? Quelles épreuves doit-elle traverser pour transposer la foi d'un fondateur spirituel en une structure sociale orchestrée autour du sacré? Par quels processus parvient-elle à faire fructifier son héritage et à s'imposer comme liaison des hommes avec Dieu? A quel prix la religion peut-elle devenir l'affaire d'un peuple? Entreprendre une généalogie de la religion, c'est assigner à la philosophie la tâche d'une démarche démystifiante : il s'agit de considérer la religion non comme résultat d'une histoire, mais comme (...) source de celle-ci et comme processus. Dans cet essai,Nathan Devers se propose de " relire la Bible, à travers elle et contre elle ". Il revisite la trajectoire qui mène de l'inspiration solitaire d'Abraham à la révélation universelle de Moïse - et il s'attache à montrer qu'à cet égard, la religion, symbiose de l'idolâtrie et de son propre refus, se déploie dans la nostalgie d'un rendez-vous manqué avec Dieu. (shrink)

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This is the 1991 (2nd) edition of the 1986 book (MIT Press), considered to be the classic defense of Millianism. The nature of the information content of declarative sentences is a central topic in the philosophy of language. The natural view that a sentence like "John loves Mary" contains information in which two individuals occur as constituents is termed the naive theory, and is one that has been abandoned by most contemporary scholars. This theory was refuted originally by philosopher Gottlob (...) Frege. His argument that the naive theory did not work is termed Frege's puzzle, and his rival account of information content is termed the orthodox theory. In this detailed study,Nathan Salmon defends a version of the naive theory and presents a proposal for its extension that provides a better picture of information content than the orthodox theory gives. He argues that a great deal of what has generally been taken for granted in the philosophy of language over the past few decades is either mistaken or unsupported, and consequently, much current research is focused on the wrong set of questions. Salmon dissolves Frege's puzzle as it is usually formulated and demonstrates how it can be reconstructed and strengthened to yield a more powerful objection to the naive theory. He then defends the naive theory against the new Frege puzzle by presenting an idea that yields both a surprisingly rich and powerful extension of the naive theory and a better picture of information content than that of the original orthodox theory.Nathan Salmon is Professor of Philosophy, University of California at Santa Barbara. (shrink)

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Nathan Carlin revisits the role of religion in bioethics, an increasingly secular enterprise, and argues that pastoral theologians can enrich moral imagination in bioethics by cultivating an aesthetic sensibility that is theologically-informed, psychologically-sophisticated, therapeutically-oriented, and experientially-grounded. To achieve these ends, Carlin employs Paul Tillich's method of correlation by positioning four principles of bioethics with four images of pastoral care.

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Twenty-first-century philosophy has been drawn into a false opposition between speculation and critique.Nathan Brown shows that the key to overcoming this antinomy is a re-engagement with the relation between rationalism and empiricism. If Kant’s transcendental philosophy attempted to displace the opposing priorities of those orientations, any speculative critique of Kant will have to re-open and consider anew the conflict and complementarity of reason and experience. Rationalist Empiricism shows that the capacity of reason and experience to extend and yet (...) delimit each other has always been at the core of philosophy and science. Coordinating their discrepant powers, Brown argues, is what enables speculation to move forward in concert with critique. Sweeping across ancient, modern, and contemporary philosophy, as well as political theory, science, and art, Brown engages with such major thinkers as Plato, Descartes, Hume, Hegel, Marx, Heidegger, Bachelard, Althusser, Badiou, and Meillassoux. He also shows how the concepts he develops illuminate recent projects in the science of measurement and experimental digital photography. With conceptual originality and argumentative precision, Rationalist Empiricism reconfigures the history and the future of philosophy, politics, and aesthetics. (shrink)

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ABSTRACT: Most of what we believe comes to us from the word of others, but we do not always believe what we are told. We often reject thinkers' reports by attributing biases to them. We may call this debunking. In this essay, I consider how debunking might work and then examine whether, and how often, it can help to preserve rational belief in the face of disagreement.

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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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