Alarming environmental degradation makes ever more urgent the reconciliation of political economy and sustainability. Land and the Given Economy examines how the landed basis of human existence converges with economics, and it offers a persuasive new conception of land that transcends the flawed and inadequate accounts in classical and neoclassical economics.
Todd S. Mei grounds this work in a rigorous review of problematic economic conceptions of land in the work of John Locke, Adam Smith, David Ricardo, John Stuart Mill, Karl Marx, Henry George, Alfred Marshall, and Thorstein Veblen.
Mei then draws on the thought of Martin Heidegger to posit a philosophical clarification of the meaning of land—its ontological nature. He argues that central to rethinking land is recognizing its unique manner of being, described as its "givenness." Concluding with a discussion of ground rent, Mei reflects on specific strategies for incorporating the philosophical account of land into contemporary economic policies.
Revivifying economic frameworks that fail to resolve the impasse between economic development and sustainability, Land and the Given Economy offers much of interest to scholars and readers of philosophy, environmentalism, and the full spectrum of political economy.
The rubric “The Late Derrida,” with all puns and ambiguities cheerfully intended, points to the late work of Jacques Derrida, the vast outpouring of new writing by and about him in the period roughly from 1994 to 2004. In this period Derrida published more than he had produced during his entire career up to that point. At the same time, this volume deconstructs the whole question of lateness and the usefulness of periodization. It calls into question the “fact” of his turn to politics, law, and ethics and highlights continuities throughout his oeuvre.
The scholars included here write of their understandings of Derrida’s newest work and how it impacts their earlier understandings of such classic texts as Glas and Of Grammatology. Some have been closely associated with Derrida since the beginning—both in France and in the United States—but none are Derrideans. That is, this volume is a work of critique and a deep and continued engagement with the thought of one of the most significant philosophers of our time. It represents a recognition that Derrida’s work has yet to be addressed—and perhaps can never be addressed—in its totality.
With the exception of Experience and Nature, (Volume 1 of the Later Works), this volume contains all of Dewey’s writings for 1925 and 1926, as well as his 1927 book, The Public and Its Problems. A Modern Language Association’s Committee on Scholarly Editions textual edition.
The first essay in this volume, “The Development of American Pragmatism,” is perhaps Dewey’s best-known article of these years, emphasizing the uniquely American origins of his own philosophical innovations. Other essays focus on Dewey’s continuing investigation of the “nature of intelligent conduct,” as, for example, his debate with David Wight Prall on the underpinnings of value, his study of sense-perception, and his support for outlawing of war. Also appearing here are Dewey’s final articles on the culture of the developing world, written for the New Republic after his travels to China, Turkey, and Mexico.
All of Dewey’s writings for 1927 and 1928 with the exception of The Public and Its Problems, which appears in Volume 2, A Modern Language Association’s Committee on Scholarly Editions textual edition.
These essays are, as Sidorsky says in his Introduction, “framed, in great measure, by those two poles of his philosophical interest: looking backward, in a sense, to the defense of naturalistic metaphysics and moving forward to the justification and to the implications for practice of an empirical theory.”
Dewey’s five essays on education are evidence of his continued interest in that field. Among them is the frequently quoted “Why I Am a Member of the Teachers Union,” which is still used by the American Federation of Teachers in its recruiting efforts. Other highlights of this volume include the famous exchange between George Santayana and Dewey on Experience and Nature; an impassioned condemnation of the miscarriage of justice Dewey saw in the Sacco-Vanzetti trial; and a series of six articles on the Soviet Union based on Dewey’s trip to that country in 1928.
With the exception of The Quest for Certainty (Volume 4) this fifth volume brings together Dewey’s writings for the 1929–1930 period.
During this time Dewey published 4 books and 50 articles on philosophical, educational, political, and social issues. His philosophical essays include “What Humanism Means to Me” and “What I Believe,” both of which express Dewey’s faith in man’s potentialities and intelligence, and a lively Journal of Philosophy exchange with Ernest Nagel, William Ernest Hocking, C. I. Lewis, and F. J. E. Woodbridge. Educational writings include The Sources of a Science of Education. The contents of this volume reflect Dewey’s increasing involvement in social and political problems.
When we talk about education today, we tend to avoid the rhetoric of "mastery," with its erotic and inegalitarian overtones. But the charged personal encounter between master and disciple is precisely what interests George Steiner in this book, a sustained reflection on the infinitely complex and subtle interplay of power, trust, and passions in the most profound sorts of pedagogy. Based on Steiner's Norton Lectures on the art and lore of teaching, Lessons of the Masters evokes a host of exemplary figures, including Socrates and Plato, Jesus and his disciples, Virgil and Dante, Heloise and Abelard, Tycho Brahe and Johann Kepler, the Baal Shem Tov, Confucian and Buddhist sages, Edmund Husserl and Martin Heidegger, Nadia Boulanger, and Knute Rockne.
Pivotal in the unfolding of Western culture are Socrates and Jesus, charismatic masters who left no written teachings, founded no schools. In the efforts of their disciples, in the passion narratives inspired by their deaths, Steiner sees the beginnings of the inward vocabulary, the encoded recognitions of much of our moral, philosophical, and theological idiom. He goes on to consider a diverse array of traditions and disciplines, recurring throughout to three underlying themes: the master's power to exploit his student's dependence and vulnerability; the complementary threat of subversion and betrayal of the mentor by his pupil; and the reciprocal exchange of trust and love, of learning and instruction between master and disciple.
Forcefully written, passionately argued, Lessons of the Masters is itself a masterly testament to the high vocation and perilous risks undertaken by true teacher and learner alike.
The Limits of Utilitarianism was first published in 1982. Minnesota Archive Editions uses digital technology to make long-unavailable books once again accessible, and are published unaltered from the original University of Minnesota Press editions.
Many philosophers have argued that utilitarianism is an unacceptable moral theory and that promoting the general welfare is at best only one of the legitimate goals of public policy. Utilitarian principles seem to place no limits on the extent to which society may legitimately interfere with a person's liberties - provided that such actions can be shown to promote the long-term welfare of its members. These issues have played a central role in discussions of utilitarianism since the time of Bentham and Mill. Despite criticisms, utilitarianism remains the most influential and widely accepted moral theory of recent times.
In this volume contemporary philosophers address four aspects of utilitarianism: the principle of utility; utilitarianism vis-à-vis contractarianism; welfare; and voluntary cooperation and helping others. The editors provide an introduction and a comprehensive bibliography that covers all books and articles published in utilitarianism since 1930.
Listening to the Whispers gives voice to scholars in philosophy, medical anthropology, physical therapy, and nursing, helping readers re-think ethics across the disciplines in the context of today's healthcare system. Diverse voices, often unheard, challenge readers to enlarge the circle of their ethical concerns and look for hidden pathways toward new understandings of ethics. Essays range from a focus on the context of corporatization and managed care environments to a call for questioning the fundamental values of society as these values silently affect many others in healthcare. Each chapter is followed by a brief essay that highlights issues useful for scholarly research and classroom discussion. The conversations of interpretive research in healthcare contained in this volume encourage readers to re-think ethics in ways that will help to create an ethical healthcare system with a future of new possibilities.
Outstanding Academic Title, Choice Magazine
Logic and Pragmatism features a number of the key writings of Giovanni Vailati (1863–1909), the Italian mathematician and philosopher renowned for his work in mechanics, geometry, logic, and epistemology. The selections in this book—many of which are available here for the first time in English—focus on Vailati’s significant contributions to the field of pragmatism. Accompanying these pieces are introductory essays by the volume’s editors that outline the traits of Vailati’s pragmatism and provide insights into the scholar’s life.
“A remarkable book capable of reshaping what one takes philosophy to be.”
—Cora Diamond, Kenan Professor of Philosophy Emerita, University of Virginia
Could there be a logical alien—a being whose ways of talking, inferring, and contradicting exhibit an entirely different logical shape than ours, yet who nonetheless is thinking? Could someone, contrary to the most basic rules of logic, think that two contradictory statements are both true at the same time? Such questions may seem outlandish, but they serve to highlight a fundamental philosophical question: is our logical form of thought merely one among many, or must it be the form of thought as such?
From Descartes and Kant to Frege and Wittgenstein, philosophers have wrestled with variants of this question, and with a range of competing answers. A seminal 1991 paper, James Conant’s “The Search for Logically Alien Thought,” placed that question at the forefront of contemporary philosophical inquiry. The Logical Alien, edited by Sofia Miguens, gathers Conant’s original article with reflections on it by eight distinguished philosophers—Jocelyn Benoist, Matthew Boyle, Martin Gustafsson, Arata Hamawaki, Adrian Moore, Barry Stroud, Peter Sullivan, and Charles Travis. Conant follows with a wide-ranging response that places the philosophical discussion in historical context, critiques his original paper, addresses the exegetical and systematic issues raised by others, and presents an alternative account.
The Logical Alien challenges contemporary conceptions of how logical and philosophical form must each relate to their content. This monumental volume offers the possibility of a new direction in philosophy.
In Looking Away, Rei Terada revisits debates about appearance and reality in order to make a startling claim: that the purpose of such debates is to police feelings of dissatisfaction with the given world.
Focusing on romantic and post-romantic thought after Kant, Terada argues that acceptance of the world “as is” is coerced by canonical epistemology and aesthetics. In guilty evasions of this coercion, post-Kantian thinkers cultivate fleeting, aberrant appearances, perceptual experiences that do not present themselves as facts to be accepted and therefore become images of freedom. This “phenomenophilia,” she suggests, informs romanticism and subsequent philosophical thought with a nascent queer theory.
Through graceful readings of Coleridge’s obsession with perceptual ephemera, or “spectra,” recorded in his Notebooks; of Kant’s efforts in his First and Third Critiques to come to terms with the given world; of Nietzsche’s responses to Kant and his meditations on ephemeral phenomenal experiences; and of Adorno’s interpretations of both Nietzsche and Kant, Terada proposes that the connection between dissatisfaction and ephemeral phenomenality reveals a hitherto-unknown alternative to aesthetics that expresses our right to desire something other than experience “as is,” even those parts of it that really cannot be otherwise.
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