Hitchens, Christopher. "The Revenge of Karl Marx." THE ATLANTIC (April 2009).

Until comparatively recently, with the slight exception perhaps of certain pockets within the academy, it was a general tendency among educated people as well, even those of radical temper, to put their old volumes of Marx up on the shelf reserved for the phlogiston theory. Would we again need to consult Critique of the Gotha Program, or the celebrated attacks on Dühring and Lassalle? A few of us kept a bit of powder dry, just in case the times should turn dialectical again. One or two writers predicted that Marx’s relevance would be rediscovered: John Cassidy was arguably the most surprising of these in that one hardly expected, in the fall of 1997, an essay from the economic specialist of The New Yorker announcing that the co-author of the 1848 Communist Manifesto could turn out to be “the next” significant intellectual for those whose job it was to study the markets. James Ledbetter, himself an accomplished business journalist, has since produced an admirable Penguin edition of Marx’s journalism (most of the best, which was very good indeed, having been produced for Horace Greeley’s New York Tribune). And Francis Wheen, who wrote a notable biography of Marx in 1999, has now published an anatomy of Capital (as I shall henceforth call it), which concludes with the opinion that Marx “could yet become the most influential thinker of the twenty-first century.” As I write this, every newspaper informs me of frantic efforts by merchants to unload onto the consumer, at almost any price, the vast surplus of unsold commodities that have accumulated since the credit crisis began to take hold. The phrase crisis of over-production, which I learned so many long winters ago in “agitational” meetings, recurs to my mind. On other pages, I learn that the pride of American capitalism has seized up and begun to rust, and that automobiles may cease even to be made in Detroit as a consequence of insane speculation in worthless paper “derivatives.” Did I not once read somewhere about the bitter struggle between finance capital and industrial capital? The lines of jobless and hungry begin to lengthen, and what more potent image of those lines do we possess than that of the “reserve army” of the unemployed—capital’s finest weapon in beating down the minimum wage and increasing the hours of the working week? A disturbance in a remote corner of the world market leads to chaos and panic at the very center of the system (and these symptoms are given a multiplier effect when the pangs begin at the center itself), and John Micklethwait and Adrian Wooldridge, doughty champions of capitalism at The Economist, admit straightforwardly in their book on the advantages of globalization that Marx, “as a prophet of the ‘universal interdependence of nations,’ as he called globalization … can still seem startlingly relevant … His description of globalization remains as sharp today as it was 150 years ago.” The falling rate of profit, the tendency to monopoly … how wrong could that old reading-room attendant have been? Not all of these ironies are at capitalism’s expense, or at least not in a way that can bring any smirk, however wintry, to the grizzled features of the old leftist. After all, who was predicting even 30 years ago that Russia and China would today be turbocharged capitalist systems, however discrepant in type? And the present crisis was actually triggered by a “subprime” attempt to transform low-income people into property owners, albeit indebted ones. . . . Read the rest here: http://www.theatlantic.com/doc/200904/hitchens-marx.

Horn, Karen. "Why Adam Smith Still Matters." STANDPOINT ONLINE (April 2009).

John Maynard Keynes is high in the list of bestselling books now. Adam Smith is not quite as popular. The reason is not that books from the 18th century tend to be a demanding read: Keynes's General Theory of Employment, Interest and Money, although from the 20th century, is no piece of cake either. Instead, the present global financial crisis has made the godfather of classical economics look strikingly irrelevant in comparison with Keynes, the inventor of modern disequilibrium theory. Even worse, now that bankers are being castigated as the incarnation of greed, blindness and irresponsibility, the man who wrote in his famous Inquiry into the Nature and Causes of the Wealth of Nations that "it is not from the benevolence of the butcher, the brewer, or the baker" - or perhaps the banker in our day - "that we expect our dinner, but from their regard to their own interest" is again accused of being the chief advocate of heartless laissez-faire capitalism, a system that failed and had to fail. In this view, capitalism is nothing but a false religion, with Mammon as its god and Smith as its high priest. Critics worry that markets need a moral foundation that they automatically erode. They ridicule the naïve belief that free markets bring everybody happiness at no cost, a conviction allegedly lacking all philosophical underpinnings. This is entirely off the mark. The last thing one can say about Smith is that he lacked philosophical depth. A moral philosopher, Smith was a figure of the Scottish Enlightenment, a progressive school of philosophy with members including Francis Hutcheson, David Hume and Adam Ferguson. Their approach was inspired by Isaac Newton, perhaps the greatest scientist ever. His deep persuasion was that simply observing reality enables us to discover the underlying natural principles. The Scottish Enlightenment thinkers aimed at shedding light on the laws governing human behaviour, and on their consequences for life in society. . . .

Read the rest here: http://www.standpointmag.co.uk/node/1069/full.

Posner, Richard A. "Why the Economic Crisis Was Not Anticipated." CHRONICLE OF HIGHER EDUCATION April 17, 2009.

An article in the October 11 New York Times attributed the almost universal failure to anticipate our current economic crisis to "insanity" — more precisely, to a psychological inability to give proper weight to past events, so that if there is prosperity today we assume that it will last forever, even though we know that in the past booms have always been followed by busts. But experts on the business cycle, such as Federal Reserve Chairman Ben Bernanke, are not confined to basing predictions on naïve extrapolation. So why did he and other experts, inside and outside of government, neglect warning signs of a coming crash? Real-estate bubbles are common. The supply of "good" land is fixed in the short run, the housing stock is extremely durable and therefore does not expand rapidly when demand increases, and land and the improvements on it cannot be sold short. And the bursting of a real-estate bubble can lead to bank insolvencies — as it did in Japan in the 1990s — because most real estate has heavy indebtedness, financed by banks or other financial intermediaries, and real-estate debt is a significant fraction of all debt. When the rise in housing prices began to slow in 2005 after an increase of more than 60 percent since 2000, the press began talking about a housing bubble. Newspaper articles featured such headlines as "Housing Bubble Is Real, So Don't Get Hurt When It Finally Pops," "If Housing Bubble Pops, Look Out!," and "Hear a Pop? Watch Out." Yet in October of that year, Bernanke, then on the Fed's board of governors, denied there was a housing bubble, saying that "these price increases largely reflect strong economic fundamentals." The alarm bells were sounded ever more loudly in the following years. On August 17, 2008 — just a month before the financial tsunami struck — The New York Times Magazine published an article revealingly titled "Dr. Doom" about an economist at New York University named Nouriel Roubini, who, for years, had been predicting with uncanny accuracy what has happened. Two years earlier Roubini had "announced that a crisis was brewing. In the coming months and years, he warned, the United States was likely to face a once-in-a-lifetime housing bust, an oil shock, sharply declining consumer confidence and, ultimately, a deep recession. He laid out a bleak sequence of events: homeowners defaulting on mortgages, trillions of dollars of mortgage-backed securities unraveling worldwide, and the global financial system shuddering to a halt. These developments, he went on, could cripple or destroy hedge funds, investment banks, and other major financial institutions like Fannie Mae and Freddie Mac." No one in a position of authority in government, and very few in business or academe, heeded the warnings. In May 2007 Bernanke said, "We see no serious broader spillover to banks or thrift institutions from the problems in the subprime market," though by then many banks and thrift institutions were insolvent. In February 2008 he said, "I expect there will be some failures," referring to smaller regional banks that had invested heavily in mortgage-backed securities, but "among the largest banks, the capital ratios remain good, and I don't anticipate any serious problems of that sort among the large, internationally active banks that make up a very substantial part of our banking system." The financial crisis, when it finally struck the nation full-blown in September 2008, caught the government, the financial community, and the economics profession unawares. . . . And not just Republican officials and the economists who advise them. President Bill Clinton's economic policies were shaped by establishment Wall Street figures, such as Robert Rubin, along with economists like Alan Greenspan, a conservative, and Lawrence H. Summers, a moderate. The many positive experiences with deregulation and privatization, the many economic success stories that followed the collapse of communism, and the many failure stories of countries that curtail economic freedom supported this belief system and made it bipartisan. There hadn't been a depression in the United States since the 1930s, and economists believed and were assuring the public that there would never be another one because they had learned how to prevent depressions. Overconfidence is a common cause of being surprised. . . . Read the rest here: http://chronicle.com/temp/reprint.php?id=1n299m9tcq02w99lgc8x14v0qdc9cmpd.

Nealon, Jeffrey T. Review of Bernard Stiegler's ACTING OUT. NDPR (April 2009).

Stiegler, Bernard. Acting Out. Trans. David Barison, Daniel Ross, and Patrick Crogan. Stanford: Stanford UP, 2009. Acting Out consists of a very fine translation of two brief 2003 books by French philosopher and social critic Bernard Stiegler: Passer à l'acte, which is translated under the title "How I Became a Philosopher"; and Aimer, s'aimer, nous aimer: Du 11 septembre au 21 avril, which is rendered here as "To Love, to Love Me, to Love Us: From September 11 to April 21." "How I Became a Philosopher" is an account of just that, a memoir of Stiegler's "passage to the act" of philosophy, with special emphasis on his five years of imprisonment for armed robbery (1978-83), where he first began this difficult passage. This text is a lyrical, elliptical, and philosophically rich recounting of Stiegler's own transformation, under the most dire conditions, in and through the practices of thinking. "To Love" is a very different kind of text, a piece of social criticism that takes the form of an extended meditation on what Stiegler calls the "loss of individuation" (39) under contemporary consumption capitalism, pointing out the toxic, violent effects of de-individuation for both the individual and the community (or, in Stiegler's preferred Hegelian vocabulary, the "I" and the "we"). . . . Read the whole review here: http://ndpr.nd.edu/review.cfm?id=15885.

Sperry, Elizabeth A. Review of Lorenzo Fabbri's THE DOMESTICATION OF DERRIDA. NDPR (April 2009).

Fabbri, Lorenzo. The Domestication of Derrida: Rorty, Pragmatism and Deconstruction. London: Continuum, 2008. Profound disagreement can be more comfortable for interested parties than a family resemblance between broadly similar approaches. Where there is a shared bloodline, more complete alignment seems within reach, if only the other side would wise up on a few details. Derrida and Rorty are just such philosophical siblings. Each appreciated the other, but expressed puzzlement at aspects of the other's work. The puzzlement was all the more vexing because seemingly irresolvable, despite Derrida's and Rorty's shared project of questioning philosophical absolutes. Lorenzo Fabbri passes judgment on this scene of sibling strife in The Domestication of Derrida: Rorty, Pragmatism and Deconstruction. Adjudicating a dispute over fine points requires care: it demands an accurate portrayal of each account and a thoughtful sifting of differences. Unfortunately, Fabbri routinely fails to demonstrate such care. Nevertheless, The Domestication of Derrida may prove useful to some non-Continental philosophers, given its accessible treatment of Derrida. Juxtaposing Derrida and Rorty enables Fabbri to piggyback some of Derrida's ideas on Rorty's, a device that could be helpful to American readers already familiar with Rorty. Fabbri sets himself three tasks: first, to explore areas of agreement between Derrida and Rorty; second, to present Rorty's failings as an interpreter of Derrida; and third, to expose Rorty's own philosophical shortcomings. Fabbri's title initially suggests a primary focus on Derrida, but in fact Fabbri is largely occupied with assessing Rorty. This is no bait and switch: it makes perfect sense given Derrida's and Rorty's overlapping intellectual territory. Fabbri writes in a continental style, as befits a monograph in the Continuum Studies in Continental Philosophy Series. While pursuing his three aims, Fabbri expostulates on Benjamin, Harold Bloom, De Man, Foucault, Habermas, Hegel, Heidegger, Husserl, Kant, and Nietzsche. Analytic philosophers might consider these discussions to be unfocussed digressions; continental philosophers may see them as interesting intellectual back-story. Still, it is surprising that a book announcing Rorty's shortcomings finds so much time and space for so many other thinkers, when so little time and space is devoted to independent textual analysis of Rorty's oeuvre. . . . Read the whole review here: http://ndpr.nd.edu/review.cfm?id=15867.

Cfp: "The Semiotics of Time," 34th Annual Meeting, Semiotic Society of America, University of Cincinnati, October 15-18, 2009.

Further information is available here: http://www.uwf.edu/tprewitt/2009SSAcallFINAL.htm.

Shieh, Sanford. Review of Robert Brandom's BETWEEN SAYING AND DOING. NDPR (April 2009).

Brandom, Robert. Between Saying and Doing: Towards an Analytic Pragmatism. Oxford: OUP, 2008. Ever since Richard Rorty's Philosophy and the Mirror of Nature, many have thought that there is a long-standing, perhaps dominant, philosophical tradition -- of which analytic philosophy is the most recent instance -- according to which the essence of language is representation of the world. On this supposed tradition, words refer to aspects of the world, and statements composed of words represent, truly or falsely, facts about the parts of the world to which words refer. Rorty also taught us that this conception of language is opposed by pragmatism, according to which the purportedly fundamental representational notions of reference and truth are in fact grounded on conceptually prior notions of the use of language, such as asserting and inferring. Brandom's monumental Making It Explicit (MIE) is usually taken to be the most influential articulation and defense of pragmatism in contemporary philosophy. We learn from Brandom's Afterword in Between Saying and Doing (BSD) that this book's project is distinct from that of MIE. In particular, in BSD, Brandom presents a new "theoretical apparatus," "meaning-use analysis," which he takes to be a way of extending, rather than opposing, the "classical project" of analytic philosophy by incorporating the insights of its pragmatist critics. Nevertheless, meaning-use analysis grew "out of [Brandom's] thinking about what [he] was doing in" MIE (234), and many of the main examples of meaning-use analysis recount arguments and doctrines from MIE. Thus, not only is this new style of analysis significant in its own right, it helps us understand better both the views of MIE and the nature of its philosophical project. I will accordingly do two things in this review. First, I will give an account of meaning-use analysis, raising a few questions along the way. Second, I will, by focusing on Brandom's analysis of modality, discuss his conception of the enterprise of meaning-use analysis and its consequences for the metaphilosophical status of MIE. The project of BSD is motivated by a particular conception of analytic philosophy and its history. On Brandom's reading, the central concern of analytic philosophy is with semantic reduction or reconstruction relations among "vocabularies." This concern manifests itself in two core programs: empiricism and naturalism. Both seek to show how the meanings expressed by philosophically problematic vocabularies can be reconstructed from the meanings expressed by philosophically privileged vocabularies with the help of logical vocabulary, the use of which is always taken to be legitimate. These programs differ over which vocabularies are privileged, the former going for phenomenal or observational vocabulary, the latter for the vocabulary of physics or of the natural sciences. They differ to a lesser extent on what kinds of talk are problematic. Empiricism, for instance, tends to attempt to reduce objective vocabulary, talk of how things are, to phenomenal vocabulary, talk of how things seem; while naturalism tends to take objective vocabulary for granted. But both programs tend to treat modal, normative, semantic, and intentional vocabularies as targets for reconstruction. Like Rorty, Brandom takes this classical analytic project to be decisively challenged by pragmatism, which urged a "displacement from the center of philosophical attention of the notion of meaning in favor of that of use . . . , replacing concern with semantics by concern with pragmatics" (3). . . . Read the whole review here: http://ndpr.nd.edu/review.cfm?id=15886.

"Nietzsche in New York," Hunter College, CUNY, April 30-May 2, 2009.

Update: The programme has been announced: Thursday April 30:

• 9.30am-10.45am: Simon Robertson (Southampton): "Nietzsche and Practical Reason."
• 11am-12.15pm: Martine Prange (Amsterdam): "Kant and Nietzsche, Conflict and Cosmopolitanism."
• 1.30pm-2.45pm: Robert Guay (Binghamton): "Order of Rank."
• 2.45pm-4pm: Jessica Berry (Georgia State): "'Perfect Moral Skeptics': Moral Skepticism in Nietzsche and Moral Disagreement in the Skeptics."
• 4.15pm-5.30pm: Babette Babich (Fordham/Georgetown): "From Nietzsche to Adorno on Anarchy, Socialism and Nihilism: Modern Science, Conservation, and the Anarchist’s Cry: Ni Dieu, ni Mâitre."

Friday May 1:

• 9.30am-10.45am: Heike Schotten (UMass Boston): "Reading Nietzsche in the Wake of the 2008-09 War on Gaza." 11am-12.15pm: Dirk Johnson (Hampden-Sydney): "A Reading of GM II: 1-5: Aspects of Nietzsche's Challenge to Darwin's Evolutionary Paradigm."
• 1.30pm-2.45pm: Mark Migotti (Calgary): "Priests, Philosophers and the Ascetic Ideal: Towards a Reading of On the Genealogy of Morality III."
• 2.45pm-4pm: Gary Shapiro (Richmond): "States and Nomads: Hegel's World and Nietzsche's Earth."
• 4.15pm-5.30pm: Ken Gemes (Birkbeck/Southampton): "Freud and Nietzsche on Sublimation."

Saturday May 2:

• 10am-11.15am: Christian Emden (Rice): "Against Moral Communities: Political Realism in Friedrich Nietzsche and Max Weber."
• 11.30-12.45pm: Dan Conway (Texas A&M): "The Community Organizer and the Provincial Governor: Beholding Nietzsche in Ecce Homo."

Original Post (April 22, 2009): Nietzsche in New York (NiNY) is an annual meeting of scholars whose research focuses on Nietzsche's philosophy and related areas. It is intended to be a productive, interactive event where we help each other define problems and ways of addressing them. NiNY aims to build a community that provides one of the only opportunities in the United States for specialists and researchers in allied sub-fields to discuss Nietzsche (and related topics) over the course of several days. The primary goals are to share information and give and receive helpful criticism of recent and new research. Papers and presentations need not be strictly limited to discussion of Nietzsche; works on areas of contemporary philosophy to which Nietzsche is relevant are certainly welcome. NiNY 2009 speakers are: Babette Babich (Fordham/Georgetown) Jessica Berry (Georgia State) Dan Conway (Texas A&M) Christian Emden (Rice) Ken Gemes (Birkbeck/Southampton) Robert Guay (Binghamton) Dirk Johnson (Hampden-Sydney) Mark Migotti (Calgary) Martine Prange (Amsterdam) Simon Robertson (Southampton) Heike Schotten (UMass Boston) Gary Shapiro (Richmond) Further information is here: http://www.hunter.cuny.edu/philosophy/jns/NiNY09.shtml.

Posnock, Ross. "Black Is Brilliant." THE NEW REPUBLIC April 15, 2009.

Harris, Leonard, and Charles Molesworth. Alain Locke: the Biography of a Philosopher. Chicago: U of Chicago P, 2009. Locke remains best known as a prime catalyst of the blossoming of black literary and artistic life in 1925 known as the Harlem Renaissance, which he showcased in his landmark anthology The New Negro. Always a controversial figure--"the high priest of the intellectual snobbocracy" was not an untypical reaction--Locke is now the subject of a first biography that rescues him from caricature and brings alive his distinctive fashioning of the role of black intellectual. Like Du Bois, Locke studied at the University of Berlin before taking a Harvard doctorate. And as they returned from the relative freedom of Europe, both men would wrestle with "unreconciled strivings," as Du Bois called the tension between race man and aesthete, between puritan and pagan, between the pursuit of social justice and the self-cultivation embodied in their cherished German ideal of Bildung. It was a homegrown figure, William James, whom Du Bois and Locke held in common as an intellectual touchstone. Of his Harvard mentor, Du Bois had declared in his autobiography: "God be praised that I landed squarely in the arms of William James." James had pretty much retired from teaching by the time Locke entered Harvard, but when he lectured at Oxford in 1908, Locke was a most receptive member of the audience. James's pragmatism spoke with particular urgency to these black thinkers. Along with Franz Boas's anthropology, which was another crucial influence on both Du Bois and Locke, pragmatism was a tool that virtually stood alone from turn-of-the-century behavioral and social sciences in opposing the theory and the practice of white supremacy. Pragmatist pluralism, like Boasian contextualism, dismissed what James called "all the great single word answers to the world's riddle, such as God, the One ... Nature" and "The Truth," as "perfect idols of the rationalistic mind!" Locke possessed a cool detachment that was the source of a remarkable self-awareness and absence of self-pity, qualities that allowed him to minimize and to manage the pathos that inevitably afflicted an American of his gifts, ambitions, and color. Like all black intellectuals of his era he found himself "trapped between two worlds," but unlike many others Locke seemed to resolve the frustrations. Unlike Du Bois, he did not make a career out of them. He would never be capable, at least in public, of the flamboyant histrionics that Du Bois displays at the start of his autobiography: "Crucified on the vast wheel of time, I flew round and round with the Zeitgeist, waving my pen ... to see, foresee and prophesy." The audacity of Du Bois's mind set him apart, and eventually made him a worldhistorical figure. Locke knew his own limits and was guided by a stoic steadiness and an irony about himself that helped him to persevere and thereby to avoid becoming one more burned-out case, the fate of many of his famous Harlem friends. Refusing to be a "problem," Locke instead led a life "in the key of paradox, " as he retrospectively remarked. And his cultivation of paradox has always kept him out of focus. Contemporary scholars tend to simplify by casting him either as a race man or an apolitical aesthete. Yet in fact, as Leonard Harris and Charles Molesworth show, Locke kept up the pressure on both roles, as his thought continually refined itself and deepened. Though he wrote excellent literary journalism, he was primarily an academic philosopher, and the slim amount of his published work reflected a pace customary in his discipline. If and when he is read these days it is for his introduction to The New Negro. . . . Read the whole review here: http://www.tnr.com/story_print.html?id=e9d5f5c3-16b0-4506-ac08-2911400f4ad4.

Cfp: "Healthcare Disparities." DREW UNIVERSITY JOURNAL OF MEDICAL HUMANITIES 2 (forthcoming).

The Drew University Journal of Medical Humanities (DMH) is looking for submissions for its second edition on the topic of healthcare disparities. Suggested threads include: Health/illness/access to care and social disparities (e.g. urban versus rural communities)Health/illness/access to care and racial/ethnic disparities Heath/illness/access to care and socioeconomic disparities Health/illness/access to care and disparities with regard to other demographic information (e.g.: gender, age, etc.) Healthcare as a right Social justice v. market justice Health care reform that might respond to or rectify the above disparities We welcome discussions on these topics from the standpoints of bioethics, public health, medical anthropology, health policy, medical narrative, and history of medicine. As medical humanities is highly interdisciplinary, we encourage submissions from whatever your field of expertise. We hope this edition of DMH will offer a greater understanding of the issues that we face as a national community in trying to determine what health care justice encompasses. DMH publishes peer-reviewed, original research of an interdisciplinary nature, aimed at breaking down conventional boundaries, bridging the gaps between the humanities, social science, technology, medical education, and public policy, and inviting an honest discussion about the human experience of illness and the need for a more humane approach to health care. DMH, like the field of Medical Humanities as a whole, is committed to infusing medical education and practice with ethical, historical, social, and cultural meaning. DMH engages and informs scholars across all disciplines, health care professionals, health care consumers, medical educators, and policy-makers. Giving a platform to a range of diverse voices, DMH publishes articles that advance the work of Medical Humanities in general as well as articles that focus on special issues or symposia topics. Submitted manuscripts undergo a rigorous peer-review and editorial procedure to ensure the academic integrity of all published work. Please send a statement of intent to Managing Editors Elizabeth Fehsenfeld (aefehsenf@drew.edu) and Katie Grogan (akgrogan@drew.edu). Manuscripts should be submitted no later than June 12, 2009 and will be reviewed by members of the editorial advisory board. Manuscripts should be formatted in Microsoft Word or WordPerfect, with one inch margins and twelve point font, and should be in the range of 2500 to 3500 words. All copy, including quotations, footnotes, and references should conform to the guidelines of the Chicago Manual of Style, Fifteenth Edition. Please include a cover sheet with: name, title, address, phone number, email address, affiliation. Submissions can be emailed to the managing editors or mailed to: Editor—Drew University Journal of Medical Humanities Caspersen School of Graduate Studies, Drew University, Madison, New Jersey 07940-4000, USA.

Death: Eve Kosofsky Sedgwick (1950-2009).

Eve Kosofsky Sedgwick, whose critical writings on the ambiguities of sexual identity in fiction helped create the discipline known as queer studies, died April 13 in Manhattan. She was 58.

Read the New York Times obituary here: http://www.nytimes.com/2009/04/15/arts/15sedgwick.html?_r=2&adxnnl=1&emc=eta1&adxnnlx=1239984171-lMriwPkxnTyRBSRwXMQDlg.

Read a tribute here: http://www.hastac.org/node/2081.

Pub: THE SYMPTOM 10 (2009).

Contents:

• Jacques-Alain Miller Another Lacan
• Jacques-Alain Miller Action of the Structure
• Jean-Luc Nancy Interview with Jacques Derrida
• Alain Badiou On a Finally Objectless Subject
• Shariar Vaghfipour A Monster Found Everywhere
• Bruce Fink The Seminar of Jacques Lacan
• Eric Laurent Psychoanalysis and Science
• Slavoj Zizek My Own Private Austria
• Jamieson Webster Drawing the Impossible
• Dylan Evans Science and Truth
• Thomas Svolos Ordinary Psychosis
• Charles Sheperdson A Pound of Flesh
• Pierre-Gilles Guéguen The Short Session
• Maire Jaanus Inhibition, Heautoscopy, Movement
• Richard Klein Lacan and Gödel
• Raphael Rubinstein Three Poems
• Maria Cristina Aguirre The Refusal of the Language of the Other
• Kirsten Hyldgaard Sex as Fantasy and Sex as Symptom
• Bernard Burgoyne and Darian Leader A Problem of Scientific Influence
• Allan Pero The Chiasm of Revolution

Visit the journal homepage here: http://www.lacan.com/thesymptom/. (thanks to www.continental-philosophy.org)

Eagleton, Terry. "Culture and Barbarism: Metaphysics in a Time of Terrorism." COMMONWEAL March 27, 2009.

Why are the most unlikely people, including myself, suddenly talking about God? Who would have expected theology to rear its head once more in the technocratic twenty-first century, almost as surprisingly as some mass revival of Zoroastrianism? Why is it that my local bookshop has suddenly sprouted a section labeled “Atheism,” hosting anti-God manifestos by Christopher Hitchens, Richard Dawkins, and others, and might even now be contemplating another marked “Congenital Skeptic with Mild Baptist Leanings”? Why, just as we were confidently moving into a posttheological, postmetaphysical, even posthistorical era, has the God question broken out anew? . . . Read Eagleton's answer here: http://www.commonwealmagazine.org/article.php3?id_article=2488.

"Bourdieu and Literature," Humanities Research Centre, University of Warwick, May 16, 2009.

Pierre Bourdieu (1930-2002) was one of the pre-eminent figures in a French intellectual field that included Barthes, Blanchot, Derrida, Foucault and Lyotard, and which launched semiology, deconstruction and postmodernism. Highly influential in the disciplines of sociology, anthropology and cultural studies, and highly visible in his later years as an outspoken public intellectual, Bourdieu’s legacy continues to inspire research and debate across national frontiers and academic disciplines. Supported by the Warwick Humanities Research Centre and the French Studies Society, the Bourdieu and Literature conference comes at a moment of growing interest in Bourdieu’s work on literature. Bringing together scholars and staff from across the faculties, the Bourdieu and Literature conference will provide both an introduction to Bourdieu’s work on literature, and a supportive workshop environment to test ideas. Speakers will demonstrate and explore the range and potential of Bourdieu’s theory and method of literary analysis; examine the place of language and literature in Bourdieu's work; and discuss recent attempts to take Bourdieu's theory of literary fields to the transnational level. Featuring internationally recognized keynotes Anna Boschetti, Jeremy Lane, Michael Grenfell and Neil Lazarus, this conference will attract delegates in both the humanities and the social sciences who have either an established or emerging interest in Bourdieu. Due to the generalizability of Bourdieu’s concepts and methodology, the Bourdieu and Literature conference will be relevant to researchers and academics working across the range of national literary traditions, including French, German, Italian and English. Sociologists will also benefit from this opportunity to reflect on an underexamined but central component in Bourdieu’s intellectual project. Visit the conference homepage here: http://www2.warwick.ac.uk/fac/arts/hrc/confs/bl.

Pub: THE AGONIST 2.1 (2009).

The Agonist is published by the Nietzsche Circle.

Essay:

• “On the Sublime in Dawn” by Keith Ansell-Pearson WEB PDF

Translation:

• Circulus Vitiosus by Pierre Klossowski; translated by Joseph D. Kuzma WEB PDF

Interview:

• Jill Marsden interviewed by Christopher Branson, University of Warwick WEB PDF

Reviews:

• Rhetorical Allure, Real Evil: Claire Ortiz Hill, The Roots and Flowers of Evil in Baudelaire, Nietzsche, and Hitler written by Claire Ortiz Hill, reviewed by Angela Holzer, Princeton University WEB PDF
• Only a Promise of Happiness: The Place of Beauty in a World of Art written by Alexander Nehamas, reviewed by Jill Marsden, University of Bolton WEB PDF
• Metaphysics without Truth: On the Importance of Consistency within Nietzsche’s Philosophy written by Stefan Lorenz Sorgner, reviewed by Yunus Tuncel, Ph.D., The New School WEB PDF

Bibliography:

• Pierre Klossowski: Works in English & Translations compiled by Rainer J. Hanshe WEB PDF

Visit the journal homepage here: http://nietzschecircle.com/AGONIST/agonist.html.

Cfp: ANTHROPOCENTRSM: INVESTIGATIONS INTO THE HISTORY OF AN IDEA.

Anthropocentrism can be a charge of human chauvinism, yet it can also be an acknowledgement of the boundaries of human consciousness; it is in tension with nature, the environment and nonhuman animals; and it is in apparent contrast to other-worldly cosmologies, religions and philosophies. Anthropocentrism has provided order and structure to humans' understanding of the world, while unavoidably expressing the limits of that understanding. It influences our ethics, our politics, and the moral status of others, yet how thoroughly is the concept and its history understood? This collection seeks essays that question the assumptions behind the label anthropocentrism, specifically aiming critically to enquire into presuppositions about the meaning of 'human'. The book will look fundamentally to understand what is anthropos in anthropocentrism. What are the epistemological and ontological problems of charges of anthropocentrism? Are not all human views inherently so? What scope is there for objective, 'ejective' or empathetic views that genuinely, and not merely rhetorically, trump anthropocentrism? In addition, essays may explore the history of anthropocentric ideas and their relation to, or implications for, the nonhuman world. Possible contributions on anthropocentrism include discussions relating to: the moral status of nonhuman animals; the history of theology; spirits, angels and God(s); humanism; creation and/or dominion; the history of science and scientific research (vivisection, Darwinism, etc.); the history of the environment and environmental activism/conservation; concepts of nature. Topics are not place or period limited. The collection as a whole should serve as a course text for classes in intellectual history or the history of philosophy, as well as being pertinent to animal studies, environmental studies, theology and philosophy. Please send abstracts of no more than 500 words, with an accompanying CV to Rob Boddice, boddice@hotmail.co.uk, by May 15th, 2009. For further information, visit: http://independent.academia.edu/RobBoddice.

Diagne, Souleymane Bachir. Review of David Sherman's CAMUS. NDPR (April 2009).

Sherman, David. Camus. Oxford: Blackwell, 2009.

The last section of the chapter before the "Epilogue" of David Sherman's Camus is titled "Rebirth", an appropriate title for many reasons. First, because the section is devoted to an examination of Albert Camus' last (in fact posthumously published) work, The First Man, a largely autobiographical text which relates the birth and upbringing of the narrator as well as the experience of the pieds-noirs, the European settlers who established themselves in Algeria after 1848, looking for a new life in what became home for them and their descendants. Second, this text was the unfinished manuscript that Camus was carrying with him when his life met its end in a fatal car crash on January 4, 1960. It is difficult not to see in the posthumous publication of the work found on the very site of the crash some form of rebirth of its author, especially because the book turned out to be an important factor in changing the perception many had of Camus as an intellectual who failed to support the Algerian nationalists fighting for their independence. Another Camus scholar, David Carroll, states that The First Man changed his perception of Camus' position on the Algerian war as it did for many others (Albert Camus the Algerian, Columbia UP, 2007). So, indeed, the publication of The First Man does mark a rebirth for its author at a time when the collapse of ideological certitudes means that Camus is no longer persona non grata and can be read afresh as "a philosopher of our times after all" to quote the last words of Sherman's book.

In 1994, the year The First Man was published, five years after the collapse of the Berlin wall, the intellectual world was ready for Albert Camus' rebirth and also ready to reread his work. He had been ostracized and ignored by the intelligentsia on the Left following the publication in 1955 of The Rebel (without being any more palatable to the Right). In the 1980's, the discredit into which Communism had fallen had led to some reconsideration of The Rebel's ethical posture which endorsed neither Capitalism nor Communism. David Sherman rightly states that "in the 1990's a renewed commitment to such cosmopolitan ethico-political concerns as dialogue and human rights" could not but bring back Albert Camus as "a man for our times" since those constitute, ultimately, what he championed as an intellectual and a writer all his life. In 1996 Olivier Todd's monumental biography, Albert Camus, une vie (Gallimard), translated into English the following year (Albert Camus: a Life, Alfred A. Knopf), was another milestone in this comeback. David Sherman's Camus in the Blackwell Great Minds series is certainly a sign that now Albert Camus has found the place he deserves among Western thinkers whose voice our times must hear.

Sherman's book provides an excellent account of Camus' fortunes and misfortunes in the intellectual realm in France immediately following the war. . . .

Read the whole review here: http://ndpr.nd.edu/review.cfm?id=15847.

Pub: E-Learning. DISCOURSE: LEARNING AND TEACHING IN PHILOSOPHY AND RELIGIOUS STUDIES 8 (2009).

Contents:

• Editorial: e-Learning in Dialogue by Costas Athanasopoulos FHEA (PRS e-Learning Project Officer, 2007-8) .
• e-Learning Survey Report by Costas Athanasopoulos FHEA (PRS e-Learning Project Officer, 2007-8); Report on a survey conducted by the Subject Centre for PRS on the current state of e-learning in PRS disciplines, and its future development.
• Dialectical Approaches to Theory and Methodology in e-Learning: Implications for Dialogic Teaching and Learning by Richard Andrews, Institute of Education, University of London; This paper argues that the relationship between new technologies and learning is not causal, and is not that simple. Rather, the relationship is dialectical and reciprocal, with technologies and learning developing alongside each other.
• e-Learning in Dialogue: Using e-Learning to Explore the Local Religious Environment by Deirdre Burke, School of Humanities, University of Wolverhampton; This article looks at the underlying pedagogy for a 'dialogical' e-learning approach to the study of local religious communities.
• An Environment, Not a Tool: a Constructivist Point of View on e-Learning by Massimo Capponi, University of Perugia; This paper argues that e-learning doesn’t help to transmit information and documents, but to share, to cooperate, to construct, personally, our own knowledge.
• Philosophy Engines: Technology and Reading/ Writing/ Thinking Philosophy by Annamaria Carusi, Oxford e-Research Centre, University of Oxford; This paper considers how various technologies are affecting the teaching and learning of philosophy, as integral aspects of what it is to do philosophy, that is, its epistemic practices.
• Living the Religious Experience in Ancient Rome: Virtual Learning in the Real World by Dr. Steven J. Green, Department of Classics, University of Leeds; This paper discusses the use of wikis in a module on ancient Roman religion.
• Electronic MCQs with no Right-or-Wrong Answers as a Means for Developing Dialogic Thinking by George MacDonald Ross, Department of Philosophy, University of Leeds; This paper discusses how electronic multiple choice questionnaires can develop dialogic thinking.
• The Seminar Transformed: Use of Blogs to Enhance Face-to-face Learning at Different Levels by Dr Sara Parvis, Dr Jessie Paterson and Dr Kirsteen Murray, University of Edinburgh; This paper looks at the use of blogs with students at various different levels within the Scottish university system.
• Metacognative Hypertexts by Livio Rossetti, University of Perugia; This paper looks at how hypertexts have been used in the past, and how they might be used in the future.
• What dialogue for the electronic era? by Alex Zistakis; This paper discusses what 'dialogue' really means in an electronic age.

Pub: JOURNAL OF AESTHETICS AND ART CRITICISM 67.1 (2009).

Contents: ARTICLES

• Introduction (p 1-3) by NOËL CARROLL Abstract Full Text: HTML, PDF (Size: 64K) Save Article

I. NARRATIVE AND METAPHYSICS

• "Story Identity and Story Type" (p 5-13) by AARON SMUTS Abstract Full Text: HTML, PDF (Size: 116K) Save Article
• "Imagining De Re and the Symmetry Thesis of Narration" (p 15-24) by NICHOLAS DIEHL Abstract Full Text: HTML, PDF (Size: 122K) Save Article

II. NARRATIVE AND EPISTEMOLOGY

• "Narrativity and Knowledge" (p 25-36) by PAISLEY LIVINGSTON Abstract Full Text: HTML, PDF (Size: 138K) Save Article
• "Counterfactual Narrative Explanation" (p 37-47) by DANIEL DOHRN Abstract Full Text: HTML, PDF (Size: 130K) Save Article
• "Understanding Narratives and Narrative Understanding" (p 49-59) by ISMAY BARWELL Abstract Full Text: HTML, PDF (Size: 124K) Save Article

III. NARRATIVE AND CHARACTER

• "Narrative and the Psychology of Character" (p 61-71) by GREGORY CURRIE Abstract Full Text: HTML, PDF (Size: 134K) Save Article
• "Virtual People: Fictional Characters through the Frames of Reality" (p 73-82) by IRA NEWMAN Abstract Full Text: HTML, PDF (Size: 121K) Save Article

IV. NARRATIVE AND THE EMOTIONS

• "In Sympathy with Narrative Characters" (p 83-95) by ALESSANDRO GIOVANNELLI Abstract Full Text: HTML, PDF (Size: 146K) Save Article
• "Narrative Thinking, Emotion, and Planning" (p 97-106) by PETER GOLDIE Abstract Full Text: HTML, PDF (Size: 123K) Save Article

V. NARRATIVE ART FORMS

• "Narrative in Comics" (p 107-117) by HENRY JOHN PRATT Abstract Full Text: HTML, PDF (Size: 133K) Save Article
• "Narrative Pictures" (p 119-129) by BENCE NANAY Abstract Full Text: HTML, PDF (Size: 124K) Save Article

Visit the journal homepage here: http://www3.interscience.wiley.com/journal/120083102/home.

Pinkard, Terry. Review of Beatrice Longuenesse's HEGEL'S CRITIQUE OF METAPHYSICS. NDPR (April 2009).

Longuenesse, Béatrice. Hegel's Critique of Metaphysics. Cambridge: CUP, 2007. One of the issues facing any study of Hegel's Logic has to do with one of the most contested themes in the current Hegel revival: Just what is Hegel's philosophical relation to Kant (and by implication Hegelianism's relation to the great Kant revival itself of the last several years)? It is a big, almost unmanageable question, but it is a good sign that one of the most influential people in Kant-studies has now finally published in English her study of Hegel's Logic. Those who have admired Béatrice Longuenesse's book on Kant will find equally as much to admire here; along with her usual insight and close attention to detail, there is also her ability to write and think clearly on demandingly abstruse topics in a highly readable way. As always, there is also much more to a book like this than a reviewer can even suggest. I will have to confine myself to a few of the highlights. Although at first glance Longuenesse's book might look like only a limited study of a limited part of only one section of Hegel's system (the doctrine of reflection in the section of Hegel's Logic called "Essence"), she in fact has much larger goals in its sight. Longuenesse begins with a focus on Hegel's well known claim in the Phenomenology that the task of Hegel's philosophy is to show how "substance" must become "subject." There is a traditional reading of this claim which holds that this means that we must conceive of the underlying "substance" of the world as something more like a kind of monist holism that sees reality as a whole (a totality), which is itself to be conceived as something along the lines of a cosmic mind developing itself (and is thus usually identified with God). Very sophisticated versions of this more traditional view have recently appeared from Frederick Beiser and Paul Franks. This traditional reading has been subjected to quite a bit of criticism from what is called the "post-Kantian" interpretation (or sometimes, somewhat misleadingly, the "non-metaphysical" interpretation) of Hegel. Longuenesse's interpretation belongs mostly to the latter camp, but her post-Kantian Hegel is post-Kantian with a difference. . . . Read the whole review here: http://ndpr.nd.edu/review.cfm?id=15849.

"Communities and Networks in the Ancient Greek World," Department of Classics, Trinity College Dublin, July 6-9, 2009.

Communities are the cornerstone of any society, but Greek history is often focused on the communities of citizens. Studies of other groups are often defined by their opposition to this citizen community: citizen/foreigner, free/slave, male/female etc. Literary accounts, written predominantly by a wealthy male citizen elite, often emphasise these differences, but status distinctions are much less distinguishable outside of legalistic or ideological contexts. In visual culture it is difficult to discern these kinds of status differentials. In material culture it is almost impossible.This conference aims to move away from these polarities to examine the formation of communities and the networks of interaction between different groups in the classical and early hellenistic periods. Status could be a fluid concept: slaves, foreigners and citizens worked side-by-side; they lived together, dedicated to the gods together, and were receptive to similar cultural impulses. The conference therefore aims to examine the following questions: • What constituted a ‘community’ within the Greek world? • What networks did people create, belong to, and destroy? • How were different groups of people interconnected, and how did they negotiate the ‘boundaries’ between them? • How did communities change in response to social, political, economic impulses? • How can we use networks to access the lives and activities of people for whom little traditional evidence survives? Visit the conference homepage here: http://www.tcd.ie/Classics/cnagw/index.php.

"Nietzsche on Nihilism and the Affirmation of Life," Institute of Philosophy, University of London, May 15-16, 2009.

Programme: FRIDAY 10.00 Registration & coffee 10.30 Bernard Reginster (Brown University) "Nihilism, Affirmation, and the Cult of the Untrue" 12.15 Lunch (own arrangements) 1.30 Simon May (Birkbeck) "Affirmation without Justification" 3.15 Tea 3.30 Ken Gemes (Birkbeck) "Nihilism and the Paradox of Affirmation" 5.15 Close SATURDAY 9.30 Christopher Janaway (Southampton) "Affirmation and the horrible truth?" 11.15 Tea 11.30 Panel Discussion 1.30 Close The conference webpage is here: http://www.philosophy.sas.ac.uk/Nietzsche.htm.

Cfp: "The Roots of Europe," Institute of Philosophy Edith Stein, International Academy of Philosophy, Granada, June 30-July 2, 2009.

In celebrating 150 years of Edmund Husserl´s birth, and 55 years of the complete publication of The Crisis of European Sciences, the Institute of Philosophy Edith Stein and the International Academy of Philosophy are organizing an International Conference in Granada under the title "The Roots of Europe." The conference aims to join specialists in Husserl's work, in phenomenology and in European studies to reflect on the cultural, moral and spiritual roots of Europe. Visit the conference webpage here: http://www.if-edithstein.org/actividades/ing/Acticongreso2.php.

Cfp: "Beyond Boundaries: Media, Culture and Identity in Europe," Bahcesehir University, Istanbul, October 2-3, 2009.

What is Europe according to its others? An essence, an origin, a center? Or is it nothingness, a void or chiasm? Where is Europe? In diasporic or migrant spaces? How is Europe different from the West? Can an identity be made European? Could it be Eurocentric or Euro-chiasmic? Can one leave one's cultural frame to take on another? Can one transnationalize and/or regionalize a national identity or vice versa? Can the European Union create a single entity or a grand signifier of Europe out of multiple differences? What is the role of communication, media, and culture in such exchanges, transformations, processes and practices? Can we account for the similarities, proximities, and relations or should we focus on the differences, cleavages, and tensions? This conference aims to explore the questions above and how such questions surface in media and cultural texts, ranging from everyday practices to media representations. The papers may deal with various meanings of Europe and its relation to non-European cultures, and how these are experienced or altered at the level of media, culture, and identity. Possible paper topics are: Eurocentrism and its alternatives Transnationalism and nationalisms Global, regional, and local media and culture Diasporic and migrant culture and identities Gender equality and cultural diversity Tactics and strategies of dialogue between cultures Symbolic representations of Europe in various cultural practices Theories of European cinema, media and culture Challenges for European cinema, media, and cultural studies European communication studies and strategies The EU policies on media, communication, and culture Visit the conference homepage here: http://www.emcs.bahcesehir.edu.tr/conference.html.

"Appropriating the Past: the Uses and Abuses of Cultural Heritage," Centre for the Ethics of Cultural Heritage, Durham University, July 6-8, 2009.

This two-day conference should be of wide appeal to archaeologists, anthropologists, philosophers, lawyers and others with an interest in the ethical principles and problems associated with the concept of cultural heritage. The meeting will open with four invited lectures to introduce the conference theme and relate it to the specific aims and methods of the new Centre. In recent years, the right of archaeologists to erect ‘Keep Out' signs around what they conceive of as the archaeological record has come under increasing challenge from other interest groups which may assert equal or superior rights to access, utilise and manage those remains, or to determine their significance. So a decorated bronze vessel which for an archaeologist is primarily a source of information to be extracted by academically approved methods may be, to other eyes, a sacred or tabooed object, an anchor of social or cultural identity, a work of art, or a legitimate source of hard cash. These different perceptions correspond to different forms of appropriating the past, and they can give rise to sharp practical conflicts. This conference will explore some of the key ethical issues raised by the competing modes in which archaeologists and others appropriate the past. These include: rights to interpret the past and tell stories about it; handling the sacred; the concept and ethics of birthright; local versus national versus international rights over sites, antiquities and artefacts; roles and responsibilities of museums; duties/rights of international intervention to defend antiquities; study and custodianship of human remains; looting and the antiquities trade; the economic exploitation of sites and resources; duties of preservation for future generations; the use of destructive research techniques; the roles of codes of ethics and of legal frameworks. Keynote Speakers: Professor James O. Young (Philosophy, University of Victoria, Canada) Professor Robert Layton (Anthropology, Durham University, UK) Dr John Curtis OBE (Keeper, Dept. of Middle East, British Museum, UK) Ms Janet Ulph (Law, Durham University, UK). Visit the conference homepage here: http://www.dur.ac.uk/cech/conferences/appropriatingthepast/.

"Culture and Media: Local and Global Aspects," Faculty of Philosophy, Vilnius University, May 22-23, 2009.

Even though networking of the world by means of various media is obvious, the impact of this process is rather ambiguous. On the one hand, the media seem to be shaping new transnational global culture, where there is "no sense of place" (J. Meyrowitz) and the wide cultural variety seems to be getting unified into global media culture. On the other hand, global media evokes local reactions, interpretations and resistance to the global culture. This ambiguity raises questions about the media itself: what are they, powerful tools of cultural transmission, or means of constructing culture? The aim of the conference is to contribute to the analysis of interconnections between media and culture both on the global and on the local level. Possible topics include, but are not limited to, the following: * The impact of the media on social life * Media and the construction of identity (nationality, ethnicity, gender) * Mediatization of politics, everyday life and the public sphere * Place of media theorizing in contemporary discourse of humanities * Media art and its place in contemporary culture The conference will be hosted by Faculty of Philosophy, Vilnius University together with Institute of Media Studies, Ruhr-University Bochum and Institute of Philosophy, National Academy of Sciences of Belarus. Further information and application form: http://www.filosofija.vu.lt/media.

Sinhababu, Neil. Review of James Luchte, ed. NIETZSCHE'S THUS SPOKE ZARATHRUSTRA. NDPR (April 2009).

Luchte, James, ed. Nietzsche's Thus Spoke Zarathustra: Before Sunrise. London: Continuum, 2008. As James Luchte writes in his introduction, Thus Spoke Zarathustra "simultaneously plays in the fields of literature and of philosophy" (1). This is part of why Zarathustra is both delightful to read and difficult to understand. Even as its enchanting images and metaphors draw us in, they often leave us puzzled about its philosophical content. Help in solving its riddles would replace our puzzlement with a better understanding of Nietzsche's philosophy, and give us the greater appreciation that one has for a good riddle when one knows the answer. Some of the essays in this volume help us, either by interpreting difficult passages or by presenting interpretive hypotheses that allow us to make better sense of the text. Those who would like to better understand Zarathustra will gain by reading them. . . . Read the rest here: .

Cfp: "Immanence and Materialism," Queen Mary College, University of London, June 23, 2009.

Keynote Speakers: Professor James Williams (University of Dundee) Dr Ray Brassier (American University of Beirut) Dr Alberto Toscano (Goldsmiths, University of London) The concepts of immanence and materialism are becoming increasingly important in political philosophy. This conference seeks to analyse the connections between these two concepts and to examine the consequences for political thought. It is possible, as Giorgio Agamben has done, to make a distinction within modern philosophy between a line of transcendence (Kant, Husserl, Levinas, Derrida) and a line of immanence (Spinoza, Nietzsche, Deleuze, Foucault). If we follow this distinction, then the 'line of immanence' might include Spinozist interpretations of Marx, Althusser's aleatory materialism, and Deleuze's superior empiricism. But what is the value of this work and is it useful to distinguish it from 'transcendent' philosophies? Distinctions between materialism and idealism are equally complex: Derrida, for example, might as easily be classed a materialist as an idealist. And where can we place more recent work like the critiques of Deleuze by Badiou and Zizek, or Meillassoux's speculative materialism? Papers may wish to consider the following questions: What is materialist philosophy? How can it be distinguished from idealist philosophy, and is it useful to do so? Are all philosophies of immanence necessarily materialist? Is it legitimate or useful to make a clear distinction between philosophies of immanence and philosophies of transcendence? How have the concepts of immanence and materialism traditionally been conceived within political philosophy? What, if any, are the political consequences of pursuing a philosophy of immanence? Paper titles and a 300-word abstract should be sent by Friday 22 May, 2009 to Simon Choat at s.j.choat@qmul.ac.uk, Department of Politics, Queen Mary College, University of London.

"Lucretius in the European Enlightenment," School of History, Classics and Archaeology, University of Edinburgh, September 3–4, 2009.

The aim of this conference is to explore the impact of Lucretius’ De Rerum Natura on the intellectual and cultural history of Enlightenment Europe. Since its fifteenth-century rediscovery Lucretius’ work has never lacked for readers, critics and imitators. It is a text that has aroused unusual passions both positive and negative because of its philosophical content and the uncompromising voice in which that content is delivered. Virtually every major figure in the European Enlightenment was in some way influenced by Lucretius, and examining the reactions to Lucretius in the eighteenth century is essential to understanding the central intellectual concerns of the Enlightenment more generally, ranging from materialism and the influence of the passions on human affairs to the origins of organised religion. And yet, surprisingly little work has been done on the reception of Lucretius in the eighteenth century and the precise role his work played in the key intellectual debates of that period. Although recent important studies on the Enlight enment have given considerable attention to eighteenth-century Epicureanism, they have conceived of it as an abstract set of philosophical ideas, rather than the product of an ongo ing reception of Lucretius’ text and a complex dialogue among Lucretius’ readers. By focusing on various specific engagements with the text of De rerum natura in certain intellectual and literary contexts we shall not only provide a new and robust foundation for the study of Epicureanism in the Enlightenment, but also establish a new model for understanding the role the reception of ancient philosophy and literature played in European thought more generally.

Visit the conference homepage here: http://www.shca.ed.ac.uk/conferences/lucretius09/index.html.

Cfp: The Philosophy of Computer Games 2009, University of Oslo, August 13-15, 2009.

We hereby invite scholars in any field who take a professional interest in the phenomenon of computer games to submit papers. Accepted papers will have a clear focus on philosophy and philosophical issues in relation to computer games. They will also attempt to use specific examples rather than merely invoke"computer games" in general terms. We invite submissions focusing on, but not limited to, the following three headings: Fictionality and Interaction Computer games are often conceived as a setting for fictional narratives, facts, objects and events, although the interactive setting is thought to give fictionality a special character and to be intertwined with non-fictional aspects in various ways. We invite papers on relevant discussions of fictionality, narrative, fictional objects, simulation, virtuality, and kindred cognitive notions like make-believe, pretense, and imagination. Defining Computer Games Is it possible to point to some defining characteristic(s) of computer games? We are especially interested in discussions of formal definitions of computer games in terms of characteristics such as rules, play, representation, computation, affordances, interaction, negotiable consequences, and so on. We welcome both constructive and critical discussions, as long as they are directed at clearly articulated proposals. Ethical and Political Issues What are the ethical responsibilities of game-makers in relation to individual gamers and society in general? What role, if any, can games serve as a critical cultural corrective in relation to traditional forms of media and communicative practices, for example in economy and politics? Also, what is the nature of the ethical norms that apply within the gaming context, and what are the factors that allow or delimit philosophical justifications of their application there or elsewhere? Your abstract should not exceed 1000 words. If your submission falls under one of the three headings, please indicate which one. Send your abstract to submissions@gamephilosophy.org. All submitted abstracts will be subject to double blind peer review, and the program committee will make a final selection of papers for the conference on the basis of this. Full manuscripts must be submitted by August 8, and will be made available on the conference website. Deadline for submissions is June 1, 2009. Notification of accepted submissions will be sent out byJune 10, 2009. Visit the conference homepage here: http://www.gamephilosophy.org/.

Cfp: "The Bible and Philosophy: Rethinking the Fundamentals," Shalem Center in Jerusalem, October 25-28, 2009.

Hosted by the Department of Philosophy, Political Theory and Religion. Philosophers have gradually become accustomed to the idea that the classic texts of Indian and Chinese religion can be fruitfully interrogated for insights in the philosophy of mind, epistemology, metaphysics, ethics, and other fields. But the classical texts of the Bible remain largely outside the scope of philosophical discourse. To be sure, there is a rich tradition of “theistic” philosophy, which begins with the medieval thesis that the God of the Bible is “the most perfect being”. But in recent years, philosophers, theologians and scholars of Bible have asked whether this tradition accurately reflects the worldview(s) of the biblical authors; and whether this discourse exhausts the possible subjects for fruitful philosophical investigation of the biblical texts. Interdisciplinary papers are invited on subjects related to the philosophical elucidation of the Hebrew Bible, or to the relationship between philosophy and the biblical texts. Although papers on later interpretive traditions (rabbinic, Catholic, Protestant, etc.) will be considered for presentation at the conference, priority will be given to papers involving direct philosophical engagement with the biblical texts. Participants to include: Lenn Goodman (Vanderbilt), Alan Mittleman (JTS), David-Hillel Ruben (Birkbeck College, London), and Howard Wettstein (UC Riverside). Questions philosophers, theologians and scholars of Bible and religion may wish to investigate in the context of this conference include, but are not limited to, the following: Are there distinct biblical concepts of truth, being, justice or love? Does the Bible have a distinct approach (or approaches) to familiar questions in ontology, epistemology, philosophy of language, or hermeneutics? Does the Bible have a distinct approach (or approaches) to human nature? To the nature of the mind? To the nature of the spoken word? To what does the biblical concept of the soul refer? What is the biblical authors’ view (or views) of reason and argument? Of the search for wisdom, knowledge, and truth? Of conscience? To what does the biblical concept of God refer? Does the Bible really conceive of God as perfect being? And if not, then what? Is there a distinctive biblical approach (or approaches) to morals? To self-improvement and virtue? To law? How does the biblical concept of holiness differ from its meaning in other traditions, and how is it related to goodness? Does the central narrative sequence of the Bible (Genesis to Kings), if considered as a whole, raise questions of philosophical significance? What about the corpus of the later prophets (Isaiah to Malachi)? The biblical compilation as a whole? Is there a distinctive biblical approach to history? To narrative? To time? Do particular biblical stories or books of the Bible advance philosophically significant teachings or points of view? What about the “biographies” of particular biblical figures? What do the various genres by means of which the biblical authors express their ideas (narrative, law, prophetic oration, psalm, etc.) tell us about the content of those ideas? How do biblical concepts, issues, and viewpoints compare with those of ancient Greece? Of the ancient Near East and India? Of later Western philosophy, including modern philosophy? Abstracts of no more than 400 words should be submitted together with a current cv no later than May 22, 2009. Select conference papers will appear subsequently in a conference book. A limited travel fund will be available to assist graduate students wishing to attend the conference. Please direct correspondence to Meirav Jones, meiravj@shalem.org.il.

12th Annual Summer Institute in American Philosophy, University of Oregon, July 13-18, 2009.

The Summer Institute in American Philosophy is designed for faculty members and advanced graduate and postdoctoral students in philosophy and related disciplines interested in research and study in the American philosophic tradition. The program consists of a series of lectures and discussions focused on central figures and problem areas in the tradition. Lecture and Discussion Topics Topics for the Twelfth Annual Institute include Rereading William James; Feminism in the American Tradition; Environmental Philosophy; and Philosophy of Education in America. Registration and Program Information For registration forms, up-to-date program information, including speakers, session topics, reading lists, and events in Eugene, Oregon, please go the Society for the Advancement of American Philosophy web page at www.american-philosophy.org.

Cfp: "The Remix: Revisit, Rethink, Revise, Renew," CCCC, Louisville, March 17-20, 2010.

Annual Convention, Conference on College Composition and Communication. Whether it’s taking the old and making it fresh and new or taking the current and giving it a different spin, to remix a thing is to try and make it better. In our 61st year, after decades of innovative teaching and cutting-edge scholarship, the CCCC remix provides us with a way to revisit, rethink, revise and renew our vision for the future of our field. Visit the conference homepage here: http://www.ncte.org/cccc/conv.

"Genealogies: Excavating Legal Modernity," Critical Legal Conference 2009, University of Leicester, September 11-13, 2009.

Theme: The ongoing publication and translation of Michel Foucault's Collège de France lectures has revived an interest in scholarship reviewing the philosopher's deliberations on law. The lectures have generated a new wave of governmentality studies within critical legal scholarship and, moreover, a number of secondary texts reassessing Foucault's relationship with law have either recently been published or are imminently due for publication. The default view on Foucault's relationship with law was often modelled on the so-called "expulsion thesis" (Hunt-Wickham): for Foucault, law is irrelevant. The lectures, especially from the mid and late 1970s, have provided a wealth of new material that would suggest that Foucault's take on law was much more nuanced and complex than had previously been thought. Several possible perspectives can be adopted. The law (or more accurately the "juridical") was, perhaps, less a social institution and more a rationality that permeated the political and epistemic technologies of early modernity. Understood rather as a rationality than an institution, the juridical may well have subsided in late modernity in relation to a rationality of the norm even when legislative initiatives have quantitatively speaking proliferated (e.g. François Ewald's social law). But some aspects in the newly published lectures would call for an even more radical rehabilitation. Not only does the juridical provide distortive "ideological" cloaking functions, but institutions still adhering to a juridical rationality may also offer the ultimate structural guarantee for the optimal functioning of both disciplinary and governmental technologies (the family and disciplinary institutions, legislation and the economy, etc.). Plenaries: The Keynote Address of the conference will be delivered by Marcela Iacub (EHESS/CNRS), French legal historian, feminist and author of, amongst other books, a genealogy of the legal concept of "propriety" (Par le trou de la serrure. Une histoire de la pudeur publique, XIXème-XXIème siècle, Fayard, 2008). A second plenary session will be a panel discussion on the necessity to revise the so-called expulsion thesis often attributed to Michel Foucault in secondary literature: law is irrelevant. Panellists are Peter Fitzpatrick (Birkbeck), Colin Gordon (Royal Brompton & Harefield NHS Trust) and Véronique Voruz (Leicester). Streams: Revolutions in Natural Law Critical Property Theory: The Powers of Property Labour, Work and Equality Tragic Jurisprudence Laws of Empire Virtual Worlds, Virtual Law? Mapping the Terrain of WTO Law Genealogy of Human Rights from a Third-World Perspective Further information may be found here: http://www.le.ac.uk/la/clc2009/index.html.

"Understanding Human Nature: Biological Explanations and Beyond," Department of Philosophy, University of Antwerp, May 11, 2009.

Joint organisation by the Centre for Ethics and the Centre for Philosophical Psychology; sponsored by the Research Foundation - Flanders. The explanation of human behaviour and cognition has become more and more inspired by biological models and evolutionary theory. Are the human sciences becoming the handmaiden of biology (or vice versa)? To answer this question one has to understand better what it means to understand and explain specific aspects of human behaviour and cognition, such as perception, emotions, moral conduct and cultural practices. This symposium wants to stimulate critical reflection on these issues and help to understand what it means to understand and explain human beings. Schedule: 9.15 Welcome 9.30 Filip Buekens, “Evolutionary Psychology and the Calm Sunshine of the Mind” 10.30 Coffee 11.00 Peter Goldie, “Bald Naturalism and the Personal Perspective” 12.00 Fred Keijzer, “Making a difference: Can representations influence biological behavior?” 13.00 – 14.30 Lunch 14.30 Jesse Prinz, “Where does Morality come from?” 15.30 Coffee 16.00 Andreas De Block, “Darwin meets Douglas: Culturally evolving disgust” Further information may be found here: http://www.ua.ac.be/main.aspx?c=*WIJSBEG&n=74156&ct=69169.

Henderson, Mark. "Nature v Nurture? Please Don't Ask." TIMES March 28, 2009.

The monster Caliban, according to his master, Prospero, was “a devil, a pure devil, on whose nature nurture can never stick”. Yet only a few decades before Shakespeare wrote The Tempest, St Ignatius Loyola had founded the Jesuit order, with its famous maxim: “Give me the child until he is 7, and I will show you the man.” This ancient debate over the relative contributions of inheritance and experience to the human condition has never been more charged than in the genetic age. On one side stood those who sought and saw genetic explanations for human psychology; on the other, those who believed it to be moulded by culture. There was little common ground. Sarah Blaffer Hrdy, an evolutionary psychologist, has even joked that perhaps we are genetically programmed to set nature against nurture. Since the middle of the last century the nurture camp has been dominant. Just as molecular biology began to unravel the secrets of DNA, genetics and evolution were relegated to psychological bit-players by a new orthodoxy, which held that biology has forged a human mind of almost limitless malleability. It was the doctrine of the blank slate. The idea, usually traced to the 17th-century philosopher John Locke, grew popular in the Enlightenment, fitting the mood of challenge to the supposedly innate authority of monarchy and aristocracy. It was a statement of individual freedom, which became strongly associated with the political Left. Though many early socialists were enthusiasts for eugenics, later generations grew suspicious of genetics, particularly after it was abused to justify oppression of disadvantaged racial and social groups, most brutally in Nazi Germany. Liberal opinion turned against the concept of a biological human nature, which was increasingly seen as a tool with which male and bourgeois elites could rationalise hegemony. The movement was driven by the social sciences. From psychology came Sigmund Freud's notion that attitudes and mental health are explained by childhood experience. The behaviourism of B.F.Skinner added the claim that human beings could be conditioned by training, much as Ivan Pavlov's celebrated dogs salivated at the sound of a bell. From anthropology came the research of Franz Boas and Margaret Mead, whose comparative studies of different societies suggested that traditions could steer human behaviour in a multitude of directions. Mead's purported discovery of free love among Samoan women was influential because - though founded on poor data - it challenged prevailing sexual mores. Karl Marx's political and economic theories saw human nature as something to be reshaped and directed to facilitate revolution. And postmodernism contributed the mantra that even knowledge and truth are socially constructed and relative. What emerged was a new model of behaviour, in which human nature is anything but fixed or shared, but can be moulded into many configurations by culture. If genetic influences are allowed at all, they are wholly secondary to those of the environment. To its supporters, this became axiomatic to a fair society: if anything can be learnt, and anybody can do the learning, then people can be taught to value equality. Social justice and morality became intertwined with the concept that little in life is laid down, or even much affected, by inherited genes. Though well-intentioned, and in some respects an important antidote to pseudoscientific genetic determinism, this view was dangerously inflexible. Any evidence that genetics might be seriously influential after all would threaten the very foundations of liberty and equality - so it would have to be resisted, as would research that might provide it. The result was that scientists who investigated effects on human behaviour found their positions caricatured and their politics demonised as reactionary, even fascist. . . . Read the rest here: http://www.timesonline.co.uk/tol/news/uk/science/article5986239.ece.

"Thomas Szasz Speaks: Interview with Natasha Mitchell." ALL IN THE MIND. ABC NATIONAL RADIO April 4, 2009.

In 1961 maverick psychiatrist and libertarian Professor Thomas Szasz published his controversial and influential epic, The Myth of Mental Illness. In it he argued that mental illness is a fiction and a medical metaphor. Half a century later he maintains we live in a therapeutic state—a 'pharmacracy' where psychiatry is synonymous with coercion. On the eve of his 89th birthday he joins Natasha Mitchell in conversation over two weeks about his contentious legacy. Listen here: http://www.abc.net.au/rn/allinthemind/stories/2009/2530830.htm.

Alain Badiou on BBC's HARDTALK March 24, 2009.

Watch him here: http://video.google.co.uk/videoplay?docid=7936414602517427743&ei=Nm_NSce7OsW2-AaTtdngBQ&q=badiou+hardtalk&hl=en.

Cfp: "Is Logic Universal?" LOGICA UNIVERSALIS (forthcoming).

There will be a special issue of the journal logica universalis dedicated to the question 'Is logic universal?' Many questions are connected to this issue: 1. Do all human beings have the same capicity of reasoning? Does a man, a woman, a child, a papuan, a yuppie, reason in the same way? 2. Does reasoning evolve? Did human beings reason in the same way two centuries ago? In the future will human beings reason in the same way? Did computers change our way to reason? Is a mathematical proof independent of time and culture ? 3. Do we reason in different ways depending on the situation? Do we use the same logic for everyday life, physics, economy? 4. Do the different systems of logic reflect the diversity of reasonings? 5. Is there any absolute true way of reasoning ? Any contibutions dedicated to one aspects of the question "Is logic universal?" is welcome. Submit your paper to mailto:universal.logic@ufc.br before August 31st 2009. Visit the journal's homepage here: http://www.birkhauser.ch/LU.

Pub: RADICAL PSYCHOLOGY 7.2 (2008).

• Editorial by Brenda A. LeFrançois
• Theorizing distress: Critical Reflections on Bi-polar and Borderline by Christina Martens
• Stranger Neighbours by Helen Douglas
• Making Bipolar Britney: Proliferating psychiatric diagnoses through tabloid media by Jijian Voronka
• A "Patient-Centred" Path towards Ignoring Patient Rights by Rob Wipond
• We All Go Astray by Leon Redler

Visit the journal's homepage here: http://radicalpsychology.org/vol7-2/index.html.

Nelson, Eric Sean. Review of Lin Ma's HEIDEGGER ON EAST-WEST DIALOGUE. NDPR (April 2009).

Ma, Lin. Heidegger on East-West Dialogue: Anticipating the Event. London: Routledge, 2008. Lin Ma's Heidegger on East-West Dialogue is a rigorous, detailed, and attentive study of Martin Heidegger's complex, ambiguous, and overly interpreted relations with Eastern thought. In this work, Ma meticulously interrogates Heidegger's constructions of the "Asiatic" and the "Eastern," his references to Asian words, texts, and traditions, and his interactions with individuals from China, Japan, and -- to a lesser extent -- South and Southeast Asia. In this carefully crafted inquiry, Ma examines the texts and contexts of Heidegger's occasional references to Eastern thought and Asia. This includes remarks that have been discussed multiple times in previous literature without sufficient attention to their context and trajectory. She also considers a number of previously unexamined remarks from recently published works and collections of correspondence. This book is indispensable reading for anyone interested in the actuality and possibilities of Heidegger's thinking with respect to Eastern and intercultural philosophy. Ma offers a critical and balanced -- and accordingly less speculative and optimistic -- assessment of Heidegger's interest in Eastern thought and his import for East-West and intercultural dialogue. Through a meticulous reading of the texts, she convincingly and forcefully -- indeed, devastatingly for overly indulgent interpretations -- reveals the stakes and limits of Heidegger's actual interest in and import for Eastern thought. Heidegger never carefully distinguishes the various cultures nor the varieties of what he considers Eastern thought, which is neither philosophy (metaphysics) nor genuinely inceptive thinking insofar as these both concern Being. Likewise, Heidegger's significance for intercultural thought has been uncritically appropriated and imaginatively exaggerated in East and West. This book is not another creative yet ahistorical work in "comparative philosophy," which is one of the dangers of cross-cultural philosophy. Ma traces how Heidegger influenced East Asian intellectuals and how they drew connections between Heidegger's thinking and Eastern traditions that in turn shaped the context of the question of Heidegger and the East and the formation of "resonances" between them. It should be noted, however, that previous interpreters have been more aware of these difficulties than admitted in this work, which is precisely why they stressed and over-emphasized the few resonances, influences, and connections that they recognized. . . . Read the rest here: http://ndpr.nd.edu/review.cfm?id=15705.

"Speculative Materialism / Speculative Realism," Philosophy Research Unity, University of the West of England, April 24, 2009.

Participants: Ray Brassier (American University of Beirut), Iain Hamilton Grant (University of the West of England), Graham Harman (American University in Cairo), Alberto Toscano (Goldsmiths, University of London) with a paper by Quentin Meillassoux (Ecole Normale Supérieure) The first 'Speculative Realism' workshop at Goldsmiths College, London, in 2007 sparked considerable interest and debate in contemporary European philosophy circles. This second workshop shall pursue some of the fundamental issues that emerged out of the first, principal among them the relation of speculative philosophy to materialist metaphysics. Materialism emerges at two key yet divergent junctures: firstly at the physicalist level, raising the problems of reduction and epistemic change, and in consequence, confronting the viability of any kind of speculative philosophy. The second juncture concerns the practically oriented materialism that constrains its ontologies accordingly. Yet to the reductionist programme apparently mandated by materialism, it is possible to oppose an ontologically inflationary account; this same position can equally give rise to a consistent account of causality that, if not an immaterialism, does not rest on a material base. Similarly, while materialists adhere to reductionist research programmes, such programmes are themselves highly speculative, leading therefore to the question whether materialism’s epistemic and ontological problems may more consistently be addressed by overtly speculative means. Finally, does a problematical use of materialism as a politically operative concept entail a rejection or an augmentation of speculative philosophy? None of the contributors to this second International Workshop on speculative philosophy and materialism share a position on these problems; yet the necessity that they be confronted is incontrovertible. This workshop therefore provides a focus for the exercise of speculative philosophy, rather than for metaphilosophical commentary on it. Further information may be found here: http://www.uwe.ac.uk/hlss/courses/philosophy/events/2009-04_spec_conference.shtml.

Froman, Wayne J. Review of John Sallis' TRANSFIGUREMENTS. NDPR (April 2009).

Sallis, John. Transfigurements: On the True Sense of Art. Chicago: U of Chicago P, 2008. Transfigurements: On the True Sense of Art by John Sallis is an exceptionally rich and rewarding text. The text comprises an introduction, titled "Prefigurements," and eight chapters. The first chapter, "The Invisibility of Painting," calls attention to the current significance of art for philosophy and signals how Sallis will address art in this volume. The import of art today pertains to the collapse of the distinction, beginning in Plato, between the sensible and the intelligible. It is this distinction that has governed philosophy of art. The distinction's collapse means that the essence of art has to be rethought "from the ground up." . . . Read the rest here: http://ndpr.nd.edu/review.cfm?id=15725.

Westlund, Andrea C. Review of Two Works by Kim Atkins. NDPR (April 2009).

Atkins, Kim. Narrative Identity and Moral Identity: a Practical Perspective. London: Routledge, 2008. Atkins, Kim, and Catriona Mackenzie, eds. Practical Identity and Narrative Agency. London: Routledge, 2008. Narrative conceptions of agency have attracted considerable philosophical interest in recent years, and both of these books make significant contributions to the growing literature on this theme. Each treats a wide range of related concepts, including not just narrative agency itself but also personal and practical identity, temporality and the self, practical reasoning, and autonomy. Kim Atkins' Narrative Identity and Moral Identity is a book about the nature of human selfhood. Atkins uses the terms "selfhood" and "identity" interchangeably, and approaches her subject in part through a discussion of theories of personal identity. Her central interest, however, is in practical rather than metaphysical identity. A person, in the sense of interest to Atkins, is a practical unity of first-, second-, and third-personal perspectives (more on this below), and questions about personal identity, in her sense, are questions about the continuity of this practical unity over time. . . . Atkins and Mackenzie's edited volume, Practical Identity and Narrative Agency, is organized around many of the same themes that are central to Atkins' own book. Its papers treat topics including the relationship between metaphysical and practical identity, the relationship between practical reasoning and practical identity, the reflective capacities required for practical reasoning and autonomy, and, of course, the role of narrative in all of the above. For the most part I will limit myself to brief summaries of the main claims defended in each paper, and will reserve my more extended remarks for those that most centrally involve the concept of narrative. . . . Read the whole review here: http://ndpr.nd.edu/review.cfm?id=15745.

Pub: Amossy, Ruth, et Roselyne Koren, eds. RHETORIQUE ET ARGUMENTATION. ARGUMENTATION ET ANALYSE DU DISCOURS 2 (2009).

Introduction:

• Ruth Amossy et Roselyne Koren Rhétorique et argumentation : approches croisées [Texte intégral] (Current Approaches to Rhetoric and Argumentation)

Considérations théoriques:

• Michel Meyer Comment repenser le rapport de la rhétorique et de l’argumentation ? [Texte intégral] (How should we consider the relationship between rhetoric and argumentation?)
• Michael Leff Perelman, argument ad hominem et ethos rhétorique [Texte intégral] (Perelman, ad Hominem Argument, and Rhetorical Ethos)
• Christopher W. Tindale L’argumentation rhétorique et le problème de l’auditoire complexe [Texte intégral] (Rhetorical Argumentation and the Problem of the Complex Audience)
• Michael A. Gilbert La normativité naturelle : une théorie de l’argumentation comme discipline engagée [Texte intégral] (Natural Normativity : Argumentation Theory as an Engaged Discipline)

Les Figures entre rhétorique et argumentation:

• Marc Bonhomme De l’argumentativité des figures de rhétorique [Texte intégral] (The Argumentativity of Figures)
• Christian Plantin Un lieu pour les figures dans la théorie de l’argumentation [Texte intégral] (A Place for Rhetorical Figures in Argumentation Theory)
• Francisca Snoeck Henkemans La prétérition comme outil de stratégie rhétorique [Texte intégral] (Manoeuvring strategically with praeteritio)
• Ekkehard Eggs Rhétorique et argumentation : de l’ironie [Texte intégral] (Rhetoric and Argumentation : on Irony)

Bibliographie annotée:

• Michael Leff et Steven R. Edscorn Bibliographie sélective annotée des publications en langue anglaise sur la rhétorique, la critique rhétorique et l’argumentation [Texte intégral]

Comptes rendus:

• Roselyne Koren Figures et points de vue, Langue Française, n° 160 [Texte intégral] Sous la dir. d’Alain Rabatel, décembre 2008

Visit the journal's homepage here: http://aad.revues.org/.