tag:blogger.com,1999:blog-17009455668869882482024-03-13T16:25:21.118-04:00PHILOSOPHY'S OTHER: 'THEORY' ON THE WEBRichard L. W. Clarkehttp://www.blogger.com/profile/00671401017640056963noreply@blogger.comBlogger2831125tag:blogger.com,1999:blog-1700945566886988248.post-8038765491386617992011-11-27T19:40:00.001-04:002011-11-27T19:44:28.315-04:00Contemporary Dilemmas of Visuality, 10th Congress, International Association of Visual Semiotics (AISV-IAVS), University of Buenos Aires, September 4-8, 2012.A dilemma (from the Greek, dis = two, lemma = topic or premise) is a problem whose solution allows for two possibilities, but none of them is completely satisfactory, so that a difficult choice comes out, upon which ethical and moral issues oſten impact. When a dilemma appears it is not possible to choose from a correct or an incorrect issue, but between two options that may be correct at the same time, but contrary to each other in a certain sense; between two equally appreciated values which, however, come into a conflict. In the field of visuality the dilemmas appear frequently, and seem to have multiplied themselves in the contemporary world, where images and their implications have acquired new strength in the infinite web of global connectivity.<br />
<br />
It is perhaps in the field of photography –and particularly in press photography, traditionally linked to the greater effects of reality– where the most dilemmatic situations arise today: to make visible –or not– the oſten terrifying image of the present conflictive scenario, with its wars, attacks, famine, forced migrations, that put us “regarding the pain of others”, as Susan Sontag pointed out, and that may elicit undecidable political dilemmas that involve power factors in a worldwide level. In this extreme visibility, which expands the limits of the knowable, where the many forms of art also are displayed, images seem to recover the symbolic power that worried the ancient people, putting them at the risk of new idolatries. Visibility is assumed as a condition of democracy, as an imaginary of transparency, but also as an erasure of the uncertain threshold between public and private domains, another of the dilemmatic zones.<br />
<br />
The dilemmatic visual situations are not limited, however, to moral or cultural questions; they appear equally in the more primary context of visual perception. In this sense, visual ambiguities, paradoxes and antinomies have also a place in the theme we are concerned with. The identification of the referents may suffer from the hesitations coming both from the perceptual organism and from the organization of the object. Even images that are generated and used in the context of scientific practices (diagnosis, experimentation, demonstration, explanation, etc.), which are oſten endorsed with a pretension of objectivity and unambiguity, do not escape from these situations.<br />
<br />
Thus, visual contemporary dilemmas concern both ethics and aesthetics, politics, human and social sciences in general, as well as natural sciences, perhaps with special emphasis on biology. Since all knowledge relies on signs, the semiotic perspective allows precisely for an interdisciplinary and integrating view. Is in this vast territory that we want to pose the semiotic reflection on the dilemmas of visuality, calling to questioning, thinking and criticism.<br />
<br />
<a href="http://iassais.wordpress.com/2011/10/12/1170/">http://iassais.wordpress.com/2011/10/12/1170/</a>Richard L. W. Clarkehttp://www.blogger.com/profile/00671401017640056963noreply@blogger.com1tag:blogger.com,1999:blog-1700945566886988248.post-45006993897166864932011-11-27T19:33:00.001-04:002011-11-27T19:36:38.402-04:00Pub: Jean-Francois Lyotard, DISCOURSE, FIGURE.Lyotard, Jean-Francois. <u>Discourse, Figure</u>. Trans. Antony Hudek and Mary Lydon.
Minneapolis: U of Minnesota P, 2011.<br />
<br />
Jean-François Lyotard is recognized as one of the most significant French
philosophers of the twentieth century. Although nearly all of his major writing
has been translated into English, one important work has until now been
unavailable. <u>Discourse, Figure</u> is Lyotard’s thesis. Provoked in part by
Lacan’s influential seminars in Paris, <u>Discourse, Figure</u> distinguishes
between the meaningfulness of linguistic signs and the meaningfulness of plastic
arts such as painting and sculpture. Lyotard argues that because rational
thought is discursive and works of art are inherently opaque signs, certain
aspects of artistic meaning such as symbols and the pictorial richness of
painting will always be beyond reason’s grasp.<br />
<br />
A wide-ranging and highly unusual work, <u>Discourse, Figure</u> proceeds
from an attentive consideration of the phenomenology of experience to an
ambitious meditation on the psychoanalytic account of the subject of experience,
structured by the confrontation between phenomenology and psychoanalysis as
contending frames within which to think the materialism of consciousness. In
addition to prefiguring many of Lyotard’s later concerns, <u>Discourse,
Figure</u> captures Lyotard’s passionate engagement with topics beyond
phenomenology and psychoanalysis to structuralism, semiotics, poetry, art, and
the philosophy of language.<br />
<br />
<a href="http://www.amazon.com/Discourse-Figure-Cultural-Critique-Books/dp/0816645655">http://www.amazon.com/Discourse-Figure-Cultural-Critique-Books/dp/0816645655</a>#_Richard L. W. Clarkehttp://www.blogger.com/profile/00671401017640056963noreply@blogger.com0tag:blogger.com,1999:blog-1700945566886988248.post-17771608733417894502011-11-27T19:12:00.001-04:002011-11-27T19:16:28.563-04:00"The First Sail: an Interview with Dragan Kujundzic." SIN FRONTERAS (Spring 2011).An interview with Dragan Kujundzic concerning his upcoming film <u>The First Sail</u> devoted to J. Hillis Miller, the prominent deconstructionist.<br />
<br />
<a href="http://ufsinfronteradotcom.files.wordpress.com/2011/04/dragan-kujundzic-first-sail-interview.pdf">http://ufsinfronteradotcom.files.wordpress.com/2011/04/dragan-kujundzic-first-sail-interview.pdf</a>Richard L. W. Clarkehttp://www.blogger.com/profile/00671401017640056963noreply@blogger.com0tag:blogger.com,1999:blog-1700945566886988248.post-66601847760691384262011-11-27T19:10:00.001-04:002011-11-27T19:17:33.804-04:00"Bellwether: an Interview with J. Hillis Miller by Jeffery J. Williams." MINNESOTA REVIEW 73-74 (2009)Hillis Miller has been a bellwether of academic literary criticism for the past
fifty years. Trained at Harvard when it was a bastion of the old historicism, he
staked out the newer criticism, drawing especially on Kenneth Burke. In his
first job at Johns Hopkins University, he came to embrace the phenomenological
criticism inspired by Georges Poulet, writing several books that try to capture
the consciousness of a writer and his or her work. Already conversant in
Continental thought, he shifted allegiances to deconstructive criticism by the
early 1970s, inspired by colleagues Paul de Man and Jacques Derrida. Over the
past two decades, he has widened his concerns to ethics, the fate of humanistic
education, and the new, digital technologies, especially drawing on the later
Derrida.<br />
<br />
<a href="http://www.theminnesotareview.org/journal/ns7172/interview_miller.shtml">http://www.theminnesotareview.org/journal/ns7172/interview_miller.shtml</a>Richard L. W. Clarkehttp://www.blogger.com/profile/00671401017640056963noreply@blogger.com0tag:blogger.com,1999:blog-1700945566886988248.post-41124102768981129492011-11-27T19:05:00.001-04:002011-11-27T19:21:53.982-04:00Phenomenology, Aesthetics and the Arts, Joint Conference of the Irish Phenomenological Circle and the British Society for Phenomenology, University College Cork, March 30-April 1, 2012.Confirmed speakers: Prof Paul Crowther, National University of Ireland,
Galway, Prof Joanna Hodge, Manchester Metropolitan University, Prof Gary
Schapiro, University of Richmond.<br />
<br />
Phenomenology has always been closely
associated with aesthetics and the arts. Even Husserl, who conceives it as a
'rigorous science', remarks on the close relation between phenomenological
reflection and 'disinterested' aesthetic judgment. The later Heidegger, although
dismissive of aesthetics, describes poetic art as the 'happening of truth' and
the 'opening of the world'. Merleau-Ponty hopes to find in artistic practice
clues for a practice of phenomenology as an embodied alternative to scientistic
and intellectualist models of inquiry. We should remember also the contributions
made to phenomenology, aesthetics, and reflections on the arts by Sartre,
Levinas, Ricoeur, Ingarden, Dufrenne, De Beauvoir, and Hartmann among others.
More generally, hermeneutic and later post-structuralist strands of
phenomenology, with their emphasis on interpretation and textuality over and
against purely logical or causal explanation, often pitch their critiques in
artistic, or literary, modes of engagement. <br />
<br />
Artists, in turn, find in
phenomenology a type of philosophical reflection that offers ways of thinking
about the complex embodied and social experiences of their practice. In
particular, phenomenological approaches have been exploited as alternatives to
the earlier conceptual turn in art making. Now it is time to rethink the
relations between phenomenology, aesthetics and the arts in contemporary
contexts of new political, wider social and scientific developments. <br />
<br />
The
British Society for Phenomenology and the newly established Irish
Phenomenological Circle have joined together for this conference in order to
unite international voices from both philosophical and artistic fields for an
open discussion of the potential contributions phenomenology can make to
philosophical and artistic practices and debates. <br />
<br />
If you are interested
in reading a paper at the conference, please send an abstract of approx. 1000
words by 15 January, 2012 to <a href="wlmailhtml:{33249020-683D-4460-BFA5-A1EEB3208D51}mid://00000432/!x-usc:mailto:bsp.ipc.2012@gmail.com">bsp.ipc.2012@gmail.com</a>.Richard L. W. Clarkehttp://www.blogger.com/profile/00671401017640056963noreply@blogger.com0tag:blogger.com,1999:blog-1700945566886988248.post-53819230866805323322011-11-27T18:50:00.001-04:002011-11-27T18:52:20.369-04:00Tacit Knowledge in Science: Discussions with Harry Collins, Universite de Nancy 2, December 12-13, 2012.The
<b>aim of this conference</b> is to discuss the argument of Harry Collins’ book
<u>Tacit and Explicit Knowledge</u> (2010), and related issues.<br /><br />The
detailed programme <b>and the abstracts</b> are available at: <br />
<a class="moz-txt-link-freetext" href="wlmailhtml:{33249020-683D-4460-BFA5-A1EEB3208D51}mid://00000419/!x-usc:http://poincare.univ-nancy2.fr/digitalAssets/146580_plaquette-TKdec11.pdf" moz-do-not-send="true">http://poincare.univ-nancy2.fr/digitalAssets/146580_plaquette-TKdec11.pdf</a>Richard L. W. Clarkehttp://www.blogger.com/profile/00671401017640056963noreply@blogger.com0tag:blogger.com,1999:blog-1700945566886988248.post-83671262016920811392011-11-27T18:46:00.001-04:002011-11-27T18:49:03.914-04:00The London Conference in Critical Thought, Birkbeck College, University of London, June 29-30, 2012.In collaboration with the Birkbeck Institute for the Humanities, the
London Conference in Critical Thought (LCCT) is designed to create a space
for an interdisciplinary exchange of ideas for scholars who work with
“critical” traditions and concerns. We welcome work from the humanities and
social sciences, including but not limited to papers drawing upon
continental philosophy, critical legal theory, critical geography and the
Frankfurt School. The LCCT aims to provide an opportunity for those who
frequently find themselves at the margins of their department or discipline
to engage with other scholars who share theoretical approaches and
interests. Interdisciplinary and inter-institutional, the conference hopes to
foster emergent critical thought and provide new avenues for critically
orientated scholarship and collaboration.<br />
<br />
Scholars working in
philosophy, literature, geography, law, art, and politics departments have
already proposed panels and/or streams for the conference. These address
issues as diverse as animality, sovereignty, human rights, cosmopolitanism,
the city, and the relationship between text and space. Through these streams
participants are encouraged to engage with a variety of thinkers including
Kant, Deleuze, Marx, Lacan, Foucault, Spinoza and Derrida, to name a few.<br />
<br />
<a href="http://londonconferenceincriticalthought.wordpress.com/">http://londonconferenceincriticalthought.wordpress.com/</a>Richard L. W. Clarkehttp://www.blogger.com/profile/00671401017640056963noreply@blogger.com0tag:blogger.com,1999:blog-1700945566886988248.post-19737852886977879692011-11-27T17:43:00.001-04:002011-11-27T17:46:26.512-04:00Pub: Pierre Macherey, HEGEL OR SPINOZA.Hegel himself than about his object of analysis. Against
Hegel’s characterization of Spinoza’s work as immobile, Macherey offers a lively
alternative that upsets the accepted historical progression of philosophical
knowledge. He finds in Spinoza an immanent philosophy that is not subordinated
to the guarantee of an a priori truth.<br />
<br />
Not simply authorizing a particular reading—a “good” Spinoza against a “bad”
Hegel—<u>Hegel or Spinoza</u> initiates an encounter that produces a new
understanding, a common truth that emerges in the interval that separates the
two. <br />
<br />
<a href="http://www.amazon.com/gp/product/0816677409/ref=pe_143810_21777940_snp_dp">http://www.amazon.com/gp/product/0816677409/ref=pe_143810_21777940_snp_dp</a>Richard L. W. Clarkehttp://www.blogger.com/profile/00671401017640056963noreply@blogger.com0tag:blogger.com,1999:blog-1700945566886988248.post-35823535796278919122011-11-27T17:33:00.000-04:002011-11-27T17:34:59.218-04:00Macavoy, Leslie. Review of Francis Mootz, et al., eds. GADAMER AND RICOEUR. NDPR (November 2011).Mootz III, Francis J., and George H. Taylor,
eds.
<em style="font-style: normal; text-decoration: underline;">
Gadamer and Ricoeur: Critical Horizons for Contemporary
Hermeneutics</em><span style="font-style: normal;"><em>.</em></span>
London: Continuum, 2011.<br />
<br />
This volume is a collection of essays on the hermeneutics of Hans-Georg Gadamer and Paul Ricoeur. Taylor and Mootz state in their introduction that the motivation for the project was to encourage further interest in both philosophers’ work. The collection aims to "demonstrate the continuing fruitfulness of Gadamer's and Ricoeur's work and to assess continuing points of similarity and difference in order to refine and extend their legacies" (1). All in all, the book accomplishes this goal. The essays are engaging and work to bring philosophical attention back to issues in hermeneutics that remain of pressing importance but which have been less prominent in the continental philosophical literature of late. They also suggest new directions for the application of insights drawn from hermeneutic philosophy.<br />
<br />
The collection consists of twelve essays and is organized into three sections. The first and shortest section is entitled 'History' and aims to provide some historical context to the development of hermeneutic philosophy. This section contains only one essay, which seems somewhat out of balance in relation to the number of essays in the other sections, and those interested in the historical development of hermeneutics leading up to Gadamer and Ricoeur might find themselves wanting something more than is offered here. The second, largest part of the book is entitled 'Engagements' and features seven essays that elaborate upon prominent themes in the work of Gadamer and Ricoeur and put their positions into critical engagement with one another. The first four essays in this section critically examine the work of Gadamer and Ricoeur with respect to issues that emerged as significant in the Gadamer-Habermas debate, specifically the emphasis in Gadamer on universality and on belonging to a tradition and its implications for the possibility of a critical hermeneutics. Those interested in this debate and Ricoeur's position in relation to Gadamer on these issues will especially appreciate this part of the book. The third and final section of the book contains four essays and is called 'Extensions.' As the heading suggests, the organizing theme here is to develop and extend the thought of Gadamer and Ricoeur in directions that they do not explicitly pursue. The topics engaged here are quite divergent, ranging from feminism and the body to political action to the philosophy of technology to Chinese philosophy. In what follows, I will offer a few remarks on each of the essays. . . .<br />
<br />
<a href="http://ndpr.nd.edu/news/27486-gadamer-and-ricoeur-critical-horizons-for-contemporary-hermeneutics/">http://ndpr.nd.edu/news/27486-gadamer-and-ricoeur-critical-horizons-for-contemporary-hermeneutics/</a>Richard L. W. Clarkehttp://www.blogger.com/profile/00671401017640056963noreply@blogger.com0tag:blogger.com,1999:blog-1700945566886988248.post-11146861766202604482011-11-27T17:22:00.001-04:002011-11-27T17:31:51.036-04:00CONSTRUCTIVIST FOUNDATIONS 7.1 (2011).<div>
TARGET ARTICLE</div>
<br />
<div>
<b>Siegfried J. Schmidt, </b>From Objects to Processes: A Proposal to Rewrite Radical
Constructivism</div>
WITH 15 OPEN PEER COMMENTARIES<br />
<div>
<b></b> </div>
<div>
<b>Christine Angela Knoop, </b>Toward a Theory of Observers in Action</div>
<div>
<b>Winfried Nöth, </b>Some Neglected Semiotic Premises of Some Radically Constructivist
Conclusions</div>
<div>
<b>Richard Buttny & John W. Lannamann, </b>Investigating Process as Language and Social Interaction</div>
<div>
<b>Stefano Franchi, </b>Radical Constructivism's Tathandlung, Structure, and Geist</div>
<div>
<b>Hugh Gash, </b>Moving Forward from Radical or Social Constructivism to a Higher Level
Synthesis</div>
<div>
<b>John Stewart, </b>Life as a Process of Bringing Forth a World</div>
<div>
<b>Mariaelena Bartesaghi, </b>On Making Process Practically Visible, or Moving Constructivism Beyond
Philosophical Argumentation</div>
<div>
<b>John Shotter, </b>Perceiving "Things" and "Objects" from Within Processes: Resolutions
Situated in Practices</div>
<b>Ekkehard Kappler, </b>...And so on and so on and so ...<br />
<div>
<b>André Donk, </b>All Quiet on the Constructivism Front -- Or is there a Substantial
Contribution of Non-Dualistic Approaches for Communication Science?</div>
<b>Armin Scholl, </b>How a Process-oriented Approach in Radical Constructivism Affects Empirical
Research<br />
<b>Edmond Wright, </b>Faith as Ethically Basic to the Task of Constructing<br />
<b>David Krieger, </b>Making a Difference<br />
<b>Stefan Weber, </b>Does Schmidt's Process-Orientated Philosophy Contain a Vicious Infinite
Regress Argument?<br />
<b>Karl H. Müller, </b>The Missing Links in S. J. Schmidt's Rewriting Operations. An Austrian
Contribution<br />
________________________<br />
<br />
<div>
REGULAR ARTICLES</div>
<div>
</div>
<div>
<b>Hugo Urrestarazu, </b>Autopoietic Systems: A Generalized Explanatory Approach -- Part 2</div>
<b>Vincent Kenny,</b>Continuous Dialogues II: Human Experience. Ernst von Glasersfeld's Answers
to a Wide Variety of Questioners on the Oikos Web Site 1997-2010<br />
________________________<br />
<br />
<div>
REVIEWS</div>
<div>
</div>
<div>
<b>Bart Van Kerkhove, </b>Dialectics in Action, World at Stake. Review of <u>Bridges to the World. A
Dialogue on the Construction of Knowledge, Education, and Truth</u> by David Kenneth
Johnson & Matthew R. Silliman</div>
<b>David A. Reid, </b>Enaction: An Incomplete Paradigm for Consciousness Science. Review of <u>
Enaction: Toward a New Paradigm for Cognitive Science</u> edited by John Stewart,
Olivier Gapenne and Ezequiel A. Di Paolo<br />
<b>Jakub Ryszard Matyja, </b>(Just Like) Starting Over? Review of <u>Self Comes to Mind: Constructing the
Conscious Brain</u> by Antonio Damasio<br />
<b>Tom Ziemke, </b>Realism Redux: Gibson's Affordances Get a Well-Deserved Update. Review of
<u>Radical Embodied Cognitive Science</u> by Anthony Chemero<br />
<br />
<a href="http://www.univie.ac.at/constructivism/journal/7/1">http://www.univie.ac.at/constructivism/journal/7/1</a>Richard L. W. Clarkehttp://www.blogger.com/profile/00671401017640056963noreply@blogger.com0tag:blogger.com,1999:blog-1700945566886988248.post-31841410765353062122011-11-27T17:06:00.001-04:002011-11-27T17:10:57.858-04:00International Conference on Rhetoric, Faculty of Humanities and Social Sciences, University of Zagreb, Croatia, April 19-22, 2012.This conference (April 19th – 22nd 2012) in honour of Ivo Škarić is an international conference aiming at presentation of new scientific research and knowledge within the interdisciplinary field of rhetoric and argumentation theory. Professor Emeritus Ivo Škarić was interested in various areas of phonetics, defined as the science of speech. Exploring the phenomenon of speech communications, he revealed a natural connection between phonetics and rhetoric both in education and evaluation of public speakers (politicians, teachers, speakers in the electronic media, etc.). One of the results of his scholarly work is The School of Rhetoric for gifted high school students, which now bears his name. His students and colleagues wanted to name the new event after him – this time as a synonym for the scientific conference devoted to subjects in which he was the indisputable authority in Croatia. The organizers hope that this meeting will become a permanent meeting point for rhetorician from around the world in order to contribute to the development of rhetoric.<br />
<br />
Keynote Speakers: <br />
<br />
<strong><span style="font-family: Thread-00001eb0-Id-0000001f;">LEO GROARKE</span></strong> began his academic career as a student at the University of Calgary, Simon Fraser University, the University of Helsinki, and the University of Western Ontario. He received his Ph.D. in 1982. Before coming to the University of Windsor, he was Professor of Philosophy at Wilfrid Laurier University. He was appointed Provost/Vice-President Academic at the University of Windsor in 2010. Prof. Groarke’s areas of research and scholarly interest include ancient philosophy, the history of ideas, social and political philosophy, informal logic and argumentation theory. He has published many articles and books.<br />
<br />
<strong><span style="font-family: Thread-00001eb0-Id-0000001f;">IGOR Ž. ŽAGAR</span></strong> studied philosophy, sociology, and linguistics in Ljubljana, Paris, and Antwerp. He received his doctoral degree in Sociology of Culture from the University of Ljubljana. He is Professor of Rhetoric and Argumentation (University of Maribor) and Senior Research Fellow (Head of the Centre for Discourse Studies) at the Educational Research Institute, Ljubljana, Slovenia. He has lectured in Belgium, United States, Italy, China, United Kingdom, Netherlands, Spain, Russia, Romania, Poland, and France. Žagar’s interests lie in pragmatics (speech act theory, (critical) discourse analysis), philosophy of language, argumentation, and rhetoric.<br />
<br />
Conference topics include, but are not limited to:<br />
<ul>
<li>Argumentation and Law</li>
<li>History of Rhetoric</li>
<li>Rhetoric and Philosophy</li>
<li>Media Rhetoric</li>
<li>Rhetoric of Political Discourse</li>
<li>Rhetoric of Religious Discourse</li>
<li>Rhetoric of Scientific Discourse</li>
<li>Rhetoric in Education</li>
<li>Argumentation Theory</li>
</ul>
<a href="http://www.ffzg.unizg.hr/dis/">http://www.ffzg.unizg.hr/dis/</a><br />
<ul>
</ul>Richard L. W. Clarkehttp://www.blogger.com/profile/00671401017640056963noreply@blogger.com0tag:blogger.com,1999:blog-1700945566886988248.post-91318572981823277292011-11-27T16:59:00.001-04:002011-11-27T19:19:31.944-04:00Interview with Mark L. Johnson. FIGURE / GROUND COMMUNICATION (2011).The Figure/Ground Communication scholarly interview series continues with an in-depth conversation with Mark L. Johnson - Knight Professor of Liberal Arts and Sciences in the Department of Philosophy at the University of Oregon. Professor Johnson is well-known for contributions to embodied philosophy, cognitive science and cognitive linguistics, some of which he has co-authored with George Lakoff such as <u>Metaphors We Live By</u> and <u>Philosophy in the Flesh: the Embodied Mind and its Challenge to Western Thought</u> (Basic Books, 1999). His latest book, <u>The Meaning of the Body: Aesthetics of Human Understanding</u> (Chicago, 2007), further investigates aspects of embodied meaning and cognition that have traditionally been ignored or under-valued in mainstream philosophy.<br />
<br />
<span style="color: #222222; font-family: Helvetica, Arial, "Lucida Grande", Verdana, sans-serif; line-height: 24px; text-align: left;"><a href="http://figureground.ca/interviews/mark-l-johnson/">http://figureground.ca/interviews/mark-l-johnson/</a></span>Richard L. W. Clarkehttp://www.blogger.com/profile/00671401017640056963noreply@blogger.com0tag:blogger.com,1999:blog-1700945566886988248.post-87884822007733244542011-11-27T16:51:00.001-04:002011-11-27T16:52:17.351-04:00Seventh Annual Meeting, Comparative and Continental Philosophy Circle, San Diego University, March 8-10, 2012.Keynote Speakers: <br />
<br />
Douglas Kellner (UCLA)<br />
Brian Schroeder (Rochester Institute of Technology)<br />
<br />
For more information, visit <a href="http://www.comcontphilosophy.org/">http://www.comcontphilosophy.org/</a>.Richard L. W. Clarkehttp://www.blogger.com/profile/00671401017640056963noreply@blogger.com0tag:blogger.com,1999:blog-1700945566886988248.post-34202978228490032922011-11-27T16:38:00.001-04:002011-11-27T16:46:41.406-04:00Rush, Fred. Review of Michael N. Forster, AFTER HERDER. NDPR (November 2011).Forster, Michael N. <u>After Herder: Philosophy of Language in
the German Tradition</u>. Oxford: OUP, 2010.<br />
<br />
<u>After Herder</u> and <u>German Philosophy of Language</u> are books to be reckoned with and will amply repay the most serious attention from historians of philosophy, philosophers of language, and social theorists. While there is significant overlap between chapters due to the origins of some of them as separate essays published previously, and while some of the pieces are synoptic, taken as a whole these essays comprise a cohesive alternative vision for both the philosophy of language and the history of the period. Along with a philosophical reconsideration of Goethe, reevaluating Herder is of the utmost importance to a balanced view of the German philosophical tradition and of its philosophical resources.<br />
<br />
To return to the initial question: is the slogan 'back to Herder' apt? Probably not. The object of a slogan must present itself, or be presented, as a stable point of reference. For some, Kant is such a figure. I think this is an error. Kant is much more a transitional figure, simultaneously inhabiting two very different philosophical worlds at their interstices: one rooted in theologically-based teleology and the other in naturalism. But there can be no mistake about Herder in this regard. He is patently many-sided and, for that, a fitting figure for consideration in genealogies of many concepts that have come to play significant roles in various philosophical disciplines. But being of genealogical importance is precisely not to be an appropriate object for 'back to . . .' sloganeering. . . .<br />
<br />
<a href="http://ndpr.nd.edu/news/27469-after-herder-philosophy-of-language-in-the-german-tradition-and-german-philosophy-of-language/">http://ndpr.nd.edu/news/27469-after-herder-philosophy-of-language-in-the-german-tradition-and-german-philosophy-of-language/</a>Richard L. W. Clarkehttp://www.blogger.com/profile/00671401017640056963noreply@blogger.com0tag:blogger.com,1999:blog-1700945566886988248.post-16617148707729237162011-11-27T16:03:00.001-04:002011-11-27T16:34:10.671-04:00Global Semiotics: Bridging Semiotic Traditions, 11th World Congress, International Association for Semiotic Studies, Nanjing, October 5–9, 2012.Modern semiotic theories can be traced back to four theoretical sources
originating in the beginning of the 20<sup><span style="font-size: xx-small;">th</span></sup> century: Saussurean
structural linguistics, Peircean pragmatism, Husserlian phenomenology and
analytical philosophy. Since then a variety of semiotic theories in various
fields of European and American human and social sciences have developed in
addition to philosophical ways of reasoning. Semiotic theorization is typically
interdisciplinary in nature, indicating a pluralization of scientific thinking
about mankind. This pluralized theoretical tendency has been further
strengthened by the unprecedented progress of current semiotic sciences since
the end of the Second World War. Current semiotics has become a major impetus
for structural reform efforts in the human sciences.
<br />
<br />
After its hundred years of modernization contemporary semiotics has arrived
at another turning point at the beginning of the 21<sup><span style="font-size: xx-small;">st</span></sup> century: the
globalization of semiotics, or cross-cultural semiotic expansion. Cross-cultural
semiotics is the natural development and extension of the interdisciplinary
humanities of the West in our times. Unlike the natural and social sciences,
human sciences, including their semiotic epistemology and methodology, deal with
both horizontal and diachronic phenomena in human history. That means semiotics,
as a constitutive part of human sciences, is fated to be confronted with the
most difficult as well as the most significant challenges arising from human
conditions.<br />
<br />
Semiotics is popularly called the logic or general semantics of culture. So
it implicitly includes cultural-academic globalization and cross-civilization
communication. In light of comparative scholarship, this new-century semiotics
signifies a comprehensive interaction between European-American and
non-European-American intellectual sources, characterized by its strength in
doing general-semantic analysis in respect to linguistic-expressive,
behavior-communicative and institutional-compositional levels. In this sense,
semiotic work, necessarily interdisciplinary, must be converged with the modern
theoretical practice of all human sciences still partly suffering from its
traditional semantically ambiguous composition. The typology of the scientific
and the rational practices would thus be more relevantly adjusted to accommodate
different historical realities. Semiotics, functioning as a universal semantic
denominator, will promote intellectual communication among different
civilizations, cultures and disciplines.<br />
<br />
<a href="http://www.semio2012.com/">http://www.semio2012.com/</a>Richard L. W. Clarkehttp://www.blogger.com/profile/00671401017640056963noreply@blogger.com0tag:blogger.com,1999:blog-1700945566886988248.post-48248876765440183482011-11-27T15:57:00.001-04:002011-11-27T16:01:17.872-04:00Pub: PARRHESIA 12 (2012).FEATURES<br />
<br />
<a href="http://parrhesiajournal.org/parrhesia12/parrhesia12_meillassoux.pdf">History and Event in Alain Badiou</a><br />
<div class="author">
Quentin Meillassoux, translated by Thomas Nail<br />
<br />
<a href="http://parrhesiajournal.org/parrhesia12/parrhesia12_thacker.pdf">Dark Life</a></div>
<div class="author">
Eugene Thacker<br />
<br />
DOSSIER: <u>Discours, Figure</u><br />
<br />
<a href="http://parrhesiajournal.org/parrhesia12/parrhesia12_lyotard.pdf">Thickness on the Margins of Discourse</a></div>
<span class="author">Jean-François Lyotard, translated by Antony Hudek</span><br />
<br />
<a href="http://parrhesiajournal.org/parrhesia12/parrhesia12_bennington.pdf">Go Figure<em></em></a><br />
<div id="c_essays">
<div class="author">
Geoffrey Bennington<br />
<br />
<a href="http://parrhesiajournal.org/parrhesia12/parrhesia12_callan-williams.pdf">A Return to Jean-François Lyotard<em></em></a></div>
<div class="author">
Guy Callan and James Williams<br />
<br />
<a href="http://parrhesiajournal.org/parrhesia12/parrhesia12_hudek.pdf">Seeing through <em>Discourse, Figure</em></a></div>
<div class="author">
Antony Hudek <br />
<br />
ESSAYS<br />
<br />
<a href="http://parrhesiajournal.org/parrhesia12/parrhesia12_atamer.pdf">Dissipative Individuation<em></em></a></div>
</div>
<div id="c_reviews">
<div class="author">
Esra Atamer<br />
<br />
<a href="http://parrhesiajournal.org/parrhesia12/parrhesia12_tanke.pdf">What is the Aesthetic Regime?<em></em></a></div>
<div class="author">
Joseph J. Tanke<br />
<br />
<a href="http://parrhesiajournal.org/parrhesia12/parrhesia12_trott.pdf">The Truth of Politics in Alain Badiou: 'There is Only One World'<em></em></a></div>
<div class="author">
Adriel Trott<br />
<br />
REVIEWS<br />
<br />
<a href="http://parrhesiajournal.org/parrhesia12/parrhesia12_brits.pdf">Benjamin Noys,<em>The Persistence of the Negative: A Critique of Contemporary Continental Theory</em></a><em></em></div>
</div>
<div class="author">
Baylee Brits<br />
<br />
<a href="http://parrhesiajournal.org/parrhesia12/parrhesia12_carravetta.pdf">Form, Person and Inexhaustible Interpretation: Luigi Pareyson, <em>Existence, Interpretation, Freedom: Selected Writings</em></a><em></em></div>
<div id="c_extra">
Peter Carravetta<br />
<br />
<a href="http://www.parrhesiajournal.org/">http://www.parrhesiajournal.org/</a></div>Richard L. W. Clarkehttp://www.blogger.com/profile/00671401017640056963noreply@blogger.com0tag:blogger.com,1999:blog-1700945566886988248.post-24870274019976715012011-11-14T17:33:00.001-04:002011-11-14T17:40:53.371-04:00"Rhetoric in the 21st Century," Centre for Medieval and Renaissance Studies, Oxford, July 3-7, 2012.Keynote speakers include: Brian Vickers and James J. Murphy.<br />
<br />
For further information, visit: <br />
<br />
<a href="http://www.cmrs.org.uk/research/rhetoric-in-the-twenty-first-century-summer-2012">http://www.cmrs.org.uk/research/rhetoric-in-the-twenty-first-century-summer-2012</a><br />
<br />
or<br />
<br />
<a href="http://associationdatabase.com/aws/RSA/asset_manager/get_file/39555/rhetoric_in_the_21st_century_oxford_symposium.pdf">http://associationdatabase.com/aws/RSA/asset_manager/get_file/39555/rhetoric_in_the_21st_century_oxford_symposium.pdf</a>Richard L. W. Clarkehttp://www.blogger.com/profile/00671401017640056963noreply@blogger.com0tag:blogger.com,1999:blog-1700945566886988248.post-26804228852625169262011-11-14T17:15:00.001-04:002011-11-14T17:17:37.521-04:00"Re/Framing Identifications," 15th Biennial Conference, Rhetoric Society of America, Philadelphia, May 25-28, 2012.Given our Philadelphia conference site, the theme “Re/framing Identifications” obviously invites a consideration of the framers and the framing of the U.S. Constitution in the late 18<span style="font-size: small;"><sup>th</sup> century—that is, a consideration of the convergence of people and events that reframed colonies’ identifications with each other, with European, African and Asian nations as well as with North, Central and South American nations, including Native nations. But the theme “Re/framing Identifications” also invites a broader consideration of myriad historical and current instances when people, communities, and systems have elected and/or been forced to reframe their identifications. Kenneth Burke famously asserted the importance of identification to persuasion, but this conference pushes on Burke’s claim to ask: What may we learn about rhetoric if we focus on identification not just as a means to persuasion but as a place of perpetual reframing that affects who, how, and what can be thought, spoken, written, and imagined? </span><br />
<br />
The theme “Re/framing Identifications” invites papers that ask: What exigencies trigger reframed identifications and disidentifications? What rhetorical tactics are employed in such reframings? How are such reframings experienced differently, even violently, depending on power differentials of parties involved? In these reframings, what is named and unnamed? What is possible and impossible? What is ethical and unethical? What is effective and ineffective? What are benefits and what are costs? What is gained and what is lost? What can and what cannot transfer to the rhetorics of our world today? <br />
<br />
This theme offers conference attendees—who identify as scholars, teachers, students, and citizens across a wide range of ideologies—an opportunity not only to extend our scholarly knowledge of rhetorical histories, theories, tactics, technologies, geographies, and practices but also to extend our roles as public intellectuals by discussing how to name, analyze, evaluate, teach, and take action <em>rhetorically</em> on challenges facing our world, challenges that include but are not limited to debates about national/ transnational politics, global economies, immigration, the environment, energy, digital/social media and other technologies, disabilities, international women’s rights, sexual identity, ethnic divisions, racism, religion, academic freedom, and war.<br />
<br />
<a href="http://associationdatabase.com/aws/RSA/pt/sp/conferences">http://associationdatabase.com/aws/RSA/pt/sp/conferences</a>Richard L. W. Clarkehttp://www.blogger.com/profile/00671401017640056963noreply@blogger.com0tag:blogger.com,1999:blog-1700945566886988248.post-32014136581825521012011-11-14T16:18:00.001-04:002011-11-14T17:07:58.176-04:00"Medicine, Health, and Publics," Association for the Rhetoric of Science & Technology (ARST) Preconference, held in conjunction with the Rhetoric Society of America (RSA) Biennial Conference, Philadelphia, May 24-25, 2012.Health and medicine occupy increasingly prominent places in public discourse with citizen advocates playing significant roles in developing, engaging, and critiquing biomedical texts and practices. But how, exactly, have diverse stakeholders used rhetoric to shape the discourses and practices of health and medicine? This preconference will address the multiple ways that publics and the medical establishment mutually influence one another. Preconference papers should extend theory, criticism, and/or practice related to the rhetoric of medicine and publics by addressing one or more of the following themes: the roles of new media in health advocacy, the place of direct-to-consumer advertisements in public health discourse, the successes and failures of health-related social movements, expert and lay health risk discourses, biomedical stakeholder engagement initiatives, the construction of publics in medical rhetoric, or any another topic that directly speaks to the preconference theme. Papers and presentations reflecting diverse methods spanning conventional and critical-cultural rhetorical analysis, ethnography, interviewing, discourse analysis, and hybrid methods are welcome. The strongest submissions may be invited for revision for publication in a forthcoming special issue of the <u>Journal of Medical Humanities</u> on "Medicine, Health, and Publics," edited by Lisa Keränen.<br />
<br />
<a href="http://www.arstonline.org/index.html">http://www.arstonline.org/index.html</a>Richard L. W. Clarkehttp://www.blogger.com/profile/00671401017640056963noreply@blogger.com0tag:blogger.com,1999:blog-1700945566886988248.post-22294660556776166632011-11-14T13:03:00.001-04:002011-11-14T13:08:21.667-04:00Miller, Michael H. "Sigmund Says: Analysts Expand Their Horizon By Going Beyond Father Freud." NEW YORK OBSERVER October 25, 2011.1909, after a six-day journey from Vienna with his associates Carl Jung and Sándor Ferenczi, Sigmund Freud arrived in New York Harbor and spent a week sightseeing in the city. He had traveled to America to give a series of lectures on his “talking cure” at Clark University in Massachusetts. Before heading north, he spent time walking in Central Park and visiting the tenements of the Lower East Side. He saw the amusement rides on Coney Island and marveled at the antiquities in the Metropolitan Museum. Though his physical presence in the city was short-lived, New York has become Freud’s cultural home in the U.S. One hundred years later, the archetype of the neurotic, upper-middle-class Upper West Sider lying on the couch—perpetuated by everyone from Philip Roth to Woody Allen—is still how much of the public thinks of psychoanalysis. (“Tell me about your relationship with your mother…”) Several generations have been raised on the notion of psychoanalysis as <em>New Yorker </em>cartoon. This is something that analytic institutions like the New York Psychoanalytic Society and Institute must reckon with.<br />
<br />
Inside NYPSI’s headquarters on the Upper East Side, the cream-colored walls and dark brown carpet give off a sterile, medical feel, like a photograph of a hospital lobby from decades past. Posters and busts of Freud adorn the space. NYPSI, the oldest analytic institution in the country, celebrated its 100th anniversary this year. The faculty here have a reputation among fellow analysts as the most Freudian of Freudians, but they are nevertheless trying to keep up with changing times. . . .<br />
<br />
<a href="http://www.observer.com/2011/10/sigmund-says-analysts-expand-their-horizon-by-going-beyond-father-freud/?show=all">http://www.observer.com/2011/10/sigmund-says-analysts-expand-their-horizon-by-going-beyond-father-freud/?show=all</a>Richard L. W. Clarkehttp://www.blogger.com/profile/00671401017640056963noreply@blogger.com0tag:blogger.com,1999:blog-1700945566886988248.post-26665515419345000662011-11-14T12:39:00.001-04:002011-11-14T12:46:27.694-04:00Broadcasts on Jewish Philosophy at PHILOSOPHER'S ZONE.Including the following programmes: <br />
<ul>
<li>Overview 1: We begin this series with an introduction to Jewish philosophy, from Ancient times onwards - an attempt to explore some of the key thinkers and recurring philosophical questions. Our guide is Tamar Rudavsky from Ohio State University (<a href="http://www.abc.net.au/rn/philosopherszone/stories/2011/3318686.htm">http://www.abc.net.au/rn/philosopherszone/stories/2011/3318686.htm</a>);</li>
<li>Overview 2: in part two of our introduction we take up the story during the 17th century, with the great European thinker Baruch Spinoza. Tamar Rudavsky from Ohio State University is again our guide (<a href="http://www.abc.net.au/rn/philosopherszone/stories/2011/3318715.htm">http://www.abc.net.au/rn/philosopherszone/stories/2011/3318715.htm</a>);</li>
<li>Maimonides: Rabbi Moshe Ben Maimon, also known as Maimonides, became a hugely important figure in that great era of Moorish cultural flourishing, 12th century Spain (Cordoba). Maimonides adapted the ideas of Aristotle, was a significant influence on Thomas Aquinas, and became one of the leading Rabbinical scholars of his time, and perhaps of all time (<a href="http://www.abc.net.au/rn/philosopherszone/stories/2011/3318761.htm">http://www.abc.net.au/rn/philosopherszone/stories/2011/3318761.htm</a>);</li>
<li>Moses Mendelssohn: Moses Mendelssohn scandalised his more pious fellow 18th century Germans when he said: 'My religion recognises no obligation to resolve doubt other than through rational means; and it commands no mere faith in eternal truths.' This week we look at the life and ideas of one of the great proponents of Judaism as a rational religion (<a href="http://www.abc.net.au/rn/philosopherszone/stories/2011/3318825.htm">http://www.abc.net.au/rn/philosopherszone/stories/2011/3318825.htm</a>);</li>
<li>Martin Buber: Martin Buber was born in pre-Nazi Austria and emigrated to Israel in 1938 where he spent much of the rest of his life. He grappled with Zionism, Jewish thought, secular philosophy and politics and the result is a body of thought very much based on relationships (<a href="http://www.abc.net.au/rn/philosopherszone/stories/2011/3318843.htm">http://www.abc.net.au/rn/philosopherszone/stories/2011/3318843.htm</a>).</li>
</ul>Richard L. W. Clarkehttp://www.blogger.com/profile/00671401017640056963noreply@blogger.com0tag:blogger.com,1999:blog-1700945566886988248.post-80974426865440938582011-11-14T12:23:00.001-04:002011-11-14T12:26:56.712-04:00Spear, Andrew D. "Husserl on Intentionality and Intentional Content." INTERNET ENCYCLOPEDIA OF PHILOSOPHY November 6, 2011.Edmund Husserl (1859—1938) was an influential thinker of the first half of the twentieth century. His philosophy was heavily influenced by the works of Franz Brentano and Bernard Bolzano, and was also influenced in various ways by interaction with contemporaries such as Alexius Meinong, Kasimir Twardowski, and Gottlob Frege. In his own right, Husserl is considered the founder of twentieth century Phenomenology with influence extending to thinkers such as Martin Heidegger, Jean-Paul Sartre, Maurice Merleau-Ponty, and to contemporary continental philosophy generally. Husserl’s philosophy is also being discussed in connection with contemporary research in the cognitive sciences, logic, the philosophy of language, and the philosophy of mind, as well as in discussions of collective intentionality. At the center of Husserl’s philosophical investigations is the notion of the intentionality of consciousness and the related notion of intentional content (what Husserl first called ‘act-matter’ and then the intentional ‘noema’). To say that thought is “intentional” is to say that it is of the nature of thought to be directed toward or about objects. To speak of the “intentional content” of a thought is to speak of the mode or way in which a thought is about an object. Different thoughts present objects in different ways (from different perspectives or under different descriptions) and one way of doing justice to this fact is to speak of these thoughts as having different intentional contents. For Husserl, intentionality includes a wide range of phenomena, from perceptions, judgments, and memories to the experience of other conscious subjects as subjects (inter-subjective experience) and aesthetic experience, just to name a few. Given the pervasive role he takes intentionality to play in all thought and experience, Husserl believes that a systematic theory of intentionality has a role to play in clarifying and founding most other areas of philosophical concern, such as the theory of consciousness, the philosophy of language, the philosophy of logic, epistemology, and the philosophies of action and value. This article presents the key elements of Husserl’s understanding of intentionality and intentional content, specifically as these are developed in his works <u>Logical Investigations</u><em> </em>and <u>Ideas Pertaining to a Pure Phenomenology and to a Phenomenological Philosophy</u>. . . .<br />
<br />
<a href="http://www.iep.utm.edu/huss-int/">http://www.iep.utm.edu/huss-int/</a>Richard L. W. Clarkehttp://www.blogger.com/profile/00671401017640056963noreply@blogger.com0tag:blogger.com,1999:blog-1700945566886988248.post-24342182585462624382011-11-14T12:18:00.001-04:002011-11-14T12:20:31.608-04:00Preview: Leslie Marsh and Paul Franco, eds. COMPANION TO MICHAEL OAKESHOTT.Marsh, Leslie, and Paul Franco, eds.
<em style="font-style: normal; text-decoration: underline;">Companion to Michael
Oakeshott</em><em style="font-style: normal;">. University Park:
Pennsylvania State UP, forthcoming.</em><br />
<br />
A forthcoming volume of specially commissioned essays on all aspects of Michael Oakeshott’s thought.<br />
<br />
For further details: <a href="http://acompaniontomichaeloakeshott.wordpress.com/">http://acompaniontomichaeloakeshott.wordpress.com/</a>.Richard L. W. Clarkehttp://www.blogger.com/profile/00671401017640056963noreply@blogger.com0tag:blogger.com,1999:blog-1700945566886988248.post-53352720932804958992011-11-14T11:17:00.001-04:002011-11-14T11:21:00.362-04:00McQuillan, Colin. Review of Alison Stone, ed. EDINBURGH CRITICAL HISTORY OF NINETEENTH CENTURY PHILOSOPHY. NDPR (November 2011).Stone, Alison, ed. <u>Edinburgh Critical History of Nineteenth-Century Philosophy</u>. Edinburgh: Edinburgh UP, 2011.<br />
<br />
The idea of "critical" history emerged during the nineteenth century, when historians adopted critical methods from philology. By applying critical methods to history, historians hoped to produce a history that was like the critical edition of a text. Critical history would present an authentic account of the period it addressed, note important sources and variations, and provide an apparatus that provides context and perspective.<br />
<br />
In the General Editors' Preface to the<em> Edinburgh Critical History of Philosophy </em>series, Howard Caygill and David Webb present a different view of critical history, which is related to Kant's critical philosophy (vii). Caygill and Webb argue that while critical philosophy reflects on the limits of what can be thought, the history of philosophy reminds us that different things have been and can be thought at different times. This makes a critical history of philosophy "an indispensable resource, a testing ground, and a reminder that we are never really done with thinking" (vii).<br />
<br />
Alison Stone's introduction reveals that the <u>Edinburgh Critical History of Nineteenth-Century Philosophy</u><em> </em>is more narrowly focused. According to Stone,<br />
<div style="margin-left: 40px;">
nineteenth-century philosophy can be broadly characterized by several themes: the conflict between metaphysics and religious faith on the one hand and the empirical sciences on the other; a new focus on history, progress, and evolution; new ideas of individuality, society, and revolution; and ever-increasing concerns about nihilism(1).</div>
These are the themes which "become important in relation to later Continental European philosophy" and they represent the "particular but not exclusive focus" of the volume (5). . . .<br />
<br />
<a href="http://ndpr.nd.edu/news/27322-the-edinburgh-critical-history-of-nineteenth-century-philosophy/">http://ndpr.nd.edu/news/27322-the-edinburgh-critical-history-of-nineteenth-century-philosophy/</a>Richard L. W. Clarkehttp://www.blogger.com/profile/00671401017640056963noreply@blogger.com0tag:blogger.com,1999:blog-1700945566886988248.post-79075867751542754802011-11-14T11:09:00.001-04:002011-11-14T11:16:18.535-04:00Kirkland, Frank M. Review of Lawrie Balfour, DEMOCRACY'S RECONSTRUCTION. NDPR (November 2011).Balfour, Lawrie.
<em style="font-style: normal; text-decoration: underline;">Democracy's
Reconstruction: Thinking Politically with W. E. B. Du Bois</em><span style="font-style: normal;"><em>.</em>
</span> Oxford: OUP, 2011.<br />
<br />
Lawrie Balfour's <u>Democracy's Reconstruction</u> points out a kind of negligence in political theory. The laxity stems from political theory's longstanding inattention to race and racial injustice as important in a full-fledged and fundamental way to both the character of democratic life and to the inquiry into the ideals and conditions of freedom, equality, and justice that enable that life. If it does attend to them, it treats them as specialties of the aforementioned inquiry or as incidental to the aforementioned life. But it is not simply that race and racial justice have appeared now and then on the democratic landscape, with political theory focusing either on other things or specifically on them as atypical to that life or those ideals. Rather they have mattered and continue mattering to democratic life without political theory seriously attending to them at all. Balfour is of the mind that political theory as a practice remains shadowed by an "unowned past," pertinent not only to the object of political theory's investigation -- democratic life -- but also to the way political theory conducts its investigation on that life.<br />
<br />
The aim of Balfour's book is to challenge these states of affairs by endorsing the importance of the corpus of W. E. B. Du Bois. She regards his work as having both longstanding and current significance in its investigation of the democratic experiment, because it strives to understand "the meaning of freedom, equality, leadership, citizenship, and democracy <em>with</em> the slave trade, slavery, and colonial conquest <em>always in sight</em>" (p. 6, emphasis added). Slavery, the slave trade, and colonial conquest are historically not tangentially concurrent with or not simply the underside of democratic life, a life defined and justified by its embrace of the norms of freedom and equality. They are rather historically integral to and concomitant with that life and these norms. Living freely and equally and analyzing the socio-political structures that enable one and all to live historically and currently in that way must be thought in unison with the "peculiar institution," its history, and the ongoing extent of its ramifications.<br />
<br />
Not to do so is to cleave the democratic experiment (the enabling of one and all to live freely and equally in an ongoing way) from any account grappling with the life and afterlife of slavery stamped on the cultural, economic, and political arrangements pertinent to the experiment. Not to do so is to give carte blanche to political theory consigning intellectually that life and afterlife to historical oblivion while conveying an account of that experiment as a rather unproblematic and progressively uninterrupted movement toward freedom and equality. Du Bois is unique as a political theorist, Balfour contends, because he thinks these aspects as always in unison and views all people, especially those of the African-diaspora, as those who should have to live with them jointly for the purpose of constantly re-orienting their comprehension of what democracy requires. Otherwise they continually live with them separated, which has as its consequence acquiescence to undemocratic practices by virtue of an ongoing forgetfulness of deliberate actions and policies of racial injustice. . . .<br />
<br />
<a href="http://ndpr.nd.edu/news/27285-democracy-s-reconstruction-thinking-politically-with-w-e-b-du-bois/">http://ndpr.nd.edu/news/27285-democracy-s-reconstruction-thinking-politically-with-w-e-b-du-bois/</a>Richard L. W. Clarkehttp://www.blogger.com/profile/00671401017640056963noreply@blogger.com0