PHILOSOPHY AS PERPETUAL MOTION: PRAGMATISM MOVES ON

Two new books about the Pragmatist tradition, Richard Bernstein's The Pragmatic Turn and Colin Koopman's Pragmatism as Transition, represent respectively a summing up of the past half‐century of the tradition's history and a possible program for its future development. Bernstein ecumenically considers the achievements of a wide range of thinkers from Peirce, Dewey, and James to Brandom, Putnam, and Rorty, drawing valuable lessons from each, while not sparing criticism of their flaws. Koopman also tries to bridge the gap between what he calls “classicopragmatism” and “neopragmatism,” although he finds more to admire in Rorty than in his predecessors. Whereas Bernstein attempts to supplement the pragmatist tradition by turning to Habermas, Koopman finds his inspiration in Foucault. Both authors emphasize the historicist, evolutionary, and transitionalist implications of pragmatism, paying as a result insufficient attention to the historical possibilities of repetition, rupture, discontinuity, and the unexpected event. In terms of the political implications they draw, Koopman advocates a meliorist incrementalism that lacks any real bite, while Bernstein expresses dissatisfaction with the democratic pieties of Rorty's final work, but doesn't really provide a sustained alternative.     

Mostafa Malekian: Spirituality,Siyasat‐Zadegi and (A)political Self‐Improvement

Mostafa Malekian has yet to receive much attention in Western academic literature pertaining to Iranian intellectual life, but inside Iran, he has emerged as a popular public intellectual; seen as both a culmination of and rupture with the project of “religious intellectualism.” Rather than offer a revolutionary and politically engaged vision of Islam, or a “reformist” or “democratic” interpretation of Shi?ism, his project seeks to integrate what he calls “rationality” (?aqlaniyat) and “spirituality” (ma?naviyat). As Malekian's project has developed, it has broken, in a number of important respects, with mainstream Islam as practiced in Iran, the religious reformist project, and even organized religion as a whole. This article seeks not only to offer one of the first comprehensive analysis of his existential and social thought in English, but also to analyze his project's deep affinities with a pervasive fatigue vis‐à‐vis collective projects of political emancipation and even “politics” tout court, in the latter phases of the “reformist” President Hojjat al‐Islam Seyyed Mohammad Khatami's tenure.     

Reading trade in the wealth of nations

Economic analysis identifies comparative, rather than absolute, advantage as the basis of international trade, a distinction first thought to have been clearly made by David Ricardo in his Principles of Political Economy and Taxation (1817). Adam Smith's Wealth of Nations (1776) is thought to have failed to make this distinction, instead treating foreign trade principally as a “vent” for surplus domestic produce. However, Smith's underlying argument in favour of a “system of natural liberty” made his name synonymous with open seas and free markets, and the economist most closely linked to free trade. This paper suggests that Smith advanced a rather more sophisticated analysis of the gains from trade than this textbook understanding would suggest, but that his line of reasoning has long been obscured by the long-established habit of reading Wealth of Nations as a work whose first two books contain the important analytical elements that the later books merely elaborate. It is demonstrated that Smith's analysis of the gains from trade derives from his discussion of capital, and that therefore a reader needs to begin at the end of Book II, and not with the principles of exchange outlined in Book I.     

James Madison,Justice Scalia,and Constitutional Interpretation

James Madison (1751–1836), so-called “Father of the Constitution,” held consistently throughout his long public career to a version of textualism regarding constitutional interpretation. It is surprising that for the author of the authoritative notes of the Federal Convention, Madison downplayed altogether the original intent of the constitutional Framers. From 1796 until his death Madison insisted that if constitutional meaning was to be searched for outside the text, the relevant sources to consult were ratifying conventions of the states, and “other public indications” at the time of ratification. In today's parlance Madison adopted a “fair-meaning textualism” method of constitutional interpretation and rejected the “original intent” jurisprudence favored by some modern-day commentators. This textualism appears to have been the method followed by the late Justice Antonin Scalia. Madison also believed in a living Constitution–one that had life and validity breathed into it by the ratifiers, and hence the people, not by its Framers.     

John J. Parker and the Beginning of the Modern Confirmation Process

Ideological concerns' dominance of the Supreme Court confirmation process has certainly become routine, especially in the form of issue-driven interest groups' influence over the agenda for Senate debates. More significantly, the Senate normally focuses on what Laurence Tribe has called “the net impact of adding [a] candidate to the Court” ¹ in terms of steering the Court toward adherence to a particular judicial philosophy, such as originalism ² or pragmatism, ³ or toward a specific outlook on a given constitutional issue. And when the President nominates someone with prior judicial experience, the candidate's decisions, as well as his or her prior speeches or other public activities, become fair game as supposed indications of his or her fitness for service on the Court.     

Lincoln's Reflective Patriotism

Abstract

In speech and deed, Lincoln's statesmanship manifests the possibility of an honorable, reasonable, and just love of country—that is, a reflective patriotism imbued by a republican love of liberty under God's Providence. In his speeches and writings, Lincoln consistently underscored that love of country must be governed by “reason,” “wisdom,” and “intelligence.” Thus, in his First Inaugural, March 4, 1861, he characteristically appealed to the combined forces of “Intelligence, patriotism, Christianity, and a firm reliance on Him, who has never yet forsaken this favored land.” Lincoln's reflective patriotism was nurtured by his gratitude to the Founders and measured by his fidelity to a national Union dedicated to the universal moral principles of the Declaration under the particular rule of law established by the Constitution. Historically, it was articulated as an alternative to rival forms of allegiance that Lincoln opposed as both unjust and unreasonable during the Civil War era—namely, sectionalism, nativism, and the imperialism of Manifest Destiny. Each of these disordered forms of love threatened the inseparable moral and fraternal bonds of liberty and Union that Lincoln sought to perpetuate through an ordinate love of country guided by wisdom and critical self-awareness. Lincoln's Eulogy to Henry Clay, June 6, 1852 provides the most cogent expression of his reflective patriotism.     

KARL POLANYI AND THE REALITY OF SOCIETY

This essay reconsiders Karl Polanyi's famous thesis about the “embeddedness” of the economy through an examination of two recent books: For a New West, a collection of previously unavailable essays by Polanyi, and Fred Block and Margaret R. Somers's The Power of Market Fundamentalism: Karl Polanyi's Critique. The guiding thread of this analysis is the claim that a constant in Polanyi's thought was his belief in what he called “the reality of society,” that is, that society exists as a social fact over and above the individuals that constitute it. The essay begins by tracing Polanyi's intellectual development, drawing primarily on the essays found in For a New West. Polanyi's quest to reconcile individual freedom with social solidarity led him first, in the years between the First and Second World Wars, to embrace liberal socialism, before his readings in anthropology persuaded him that traditional economies “embed” the economy in social relations and that the nineteenth‐century liberal project of a “disembedded” economy (through the so‐called free market) is a departure from this anthropological norm. The essay then examines and questions Block and Somers's claim that Polanyi maintained that the economy is always “already embedded,” arguing notably that Polanyi believed that the advent of market society entailed an economy that was actually disembedded from social relations, not merely one that was re‐embedded in an alternative set of institutions.     

Kiarostami and the Aesthetics of Modern Persian Poetry

Abbas Kiarostami's filmmaking draws on the aesthetics of modern Persian poetry, especially the poetry of Forough Farrokhzad and Sohrab Sepehri. In his films, Kiarostami, impacted by Sepehri and Farrokhzad's “de-politicized” poetry, “de-experiences” our perception of reality. Kiarostami aestheticizes everyday life by employing non-manipulative film stylistics. In films such as Through the Olive Trees and Where Is the Friend's House? he uses a minimalist approach by employing amateur actors and children, depth of field, and minimal camera work to enhance Sepehri's philosophy of novel outlook. Through a masterful intermingling of poetic discourse with his film sensibilities, Kiarostami has achieved a profoundly humanist approach to cinema. Kiarostami mixes the two genres of documentary and fiction to remind the audience of the artificiality of constructing a factual point. To attain this goal, he sometimes uses an ironical and witty cinematic language that is harshly self-critical and self-reflexive. Kiarostami is a poet/philosopher who “writes” his poetic films with camera.     

None daring to make us afraid

ABSTRACT

J.W. Breyer, the young South African military administration's first game warden in Namibia, was based at Namutoni on the south-eastern margin of the Etosha pan. Breyer died a lonely death and a meticulous inventory was rendered of Breyer's estate. Viktor Franke, the German commander in south-western Africa, and Cocky Hahn, the second South African commissioner of native affairs stationed at Ondangwa, similarly left a visual record of their intimate surroundings. An itinerary of their material worlds and hence of colonialism in Namibia is here revealed using photographs and other evidence, highlighting some of the complexities of the cultural practices of colonial administration and policing in southern Africa.     

Readings on Thai Justice: A Review Essay

Abstract

How far can judges hope to address Thailand’s political problems? This article reviews six Thai-language books dealing with various aspects of the judiciary, exploring the historical and intellectual origins of the institution. Thirayudh Boonmee’s 2006 call for a judicialisation of politics – his own elaboration of two important royal speeches – builds on judges’ longstanding belief that they are acting “in the name of the King”. But their narrow, formalistic training ill-equips them to exercise broad powers. The article contrasts judges’ idealised self-understandings (as seen in a popular book on how to become a judge by Natthapakon Phitchayapanyatham, and in the 2010 Judicial Code of Ethics) with revisionist perspectives on the judiciary developed by critical scholars Nidhi Eoseewong, Piyabutr Saengkanokkul, and Somchai Preechasilapakul. Whereas judges may imagine themselves to be acting directly on behalf of the monarchy, revisionist scholars insist that since 1932 judges have formed part of a modern democratic order, in which they need to be more transparent and accountable. A close reading of these books reveals that there is no shared agreement in Thai society about the nature or basis of judicial authority.     

Lincoln as Commander-in-Chief

Abstract

Abraham Lincoln's presidency was defined and dominated by war, yet Lincoln himself had very little direct experience with warfare; nor had the American presidency been truly tested by war when he took office. Lincoln had to negotiate very difficult political and constitutional terrain as he waged the Civil War: issues of executive authority, constitutional powers and their limitations, and the nature of civil liberties during war constantly bedeviled him. His guiding principle in all these matters, and the greatest lesson we can learn from him today, was his flexibility and his pragmatism.     

Thinking with Excerpts: John Locke (1632–1704) and his Notebooks

In his “Méthode nouvelle,” an anonymous article in the Bibliothèque universelle of 1686, John Locke described his way of collecting excerpts in notebooks and retrieving relevant entries. The well-known practice of entering textual passages in commonplace books sits uneasily with Locke's criticism of received opinion and authority. Is it possible that he used any of these notes to think with? I suggest that the conditions for this were provided by Locke's interactions with some of his notes, including those which recorded observations, testimonies and experiments. As well as labelling excerpts and other notes with topical Titles, Locke sometimes added precise bibliographical citations, transferred material across notebooks, interpolated his own signed reflections and queries, and (eventually) dated entries.     

STALINISM IN RETROSPECT: HANNAH ARENDT

Established writers whose reputation is affixed to a particular line of argument are typically ill disposed to change their minds in public. Some authors sincerely believe that the historical record vindicates them. Others are determined that the historical record will vindicate them. Still others ignore the historical record. Among students of totalitarianism, no one had more at stake reputationally than Hannah Arendt. It is not just that The Origins of Totalitarianism (1951) established her as the premier thinker on its topic. It is also that totalitarianism, as she understood it, ribbons through all of her subsequent books, from the discussion of “the social” in The Human Condition (1958) to the analysis of thinking in the posthumously published The Life of the Mind (1978). How ready was she to adapt or to change entirely arguments she had first formulated as early as the mid‐to‐late 1940s? “Stalinism in Retrospect,” her contribution to Columbia University's Seminar on Communism series, offers a rare opportunity to answer, at least partially, this question. Arendt's foil was the publication of recent books on Stalin and the Stalin era by three Russian witnesses: Nadezhda Mandelstam, Roy Medvedev, and Aleksandr Solzhenitsyn. According to Arendt, the books meshed with her own theoretical conception of Bolshevism while changing the “whole taste” of the period: they contained new insights into the nature of totalitarian criminality and evil. “Stalinism in Retrospect” documents Arendt's arguments and challenges to them by a number of the seminar's participants. Of particular note is the exchange between her and Zbigniew Brzezinski, an expert on the Soviet Union, a major interpreter of totalitarianism in his own right, and soon to be President Carter's National Security Advisor (January 1977–January 1981). Notes by the editor, Peter Baehr, offer a critical context for understanding Arendt's argument.     

OCCUPATION AND ETHNICITY IN FIVE NINETEENTH-CENTURY CITIES: A COLLABORATIVE INQUIRY

Abstract

Literary critics and historians often interpret authors and authors' works as more or less significant, but are reluctant to quantify those works. The interdisciplinary field of creativity studies, however, poses methods of quantifying the eminence of an author's works. This study uses four measures from that field (anthology entries, scholarly citations, entries in books of quotations, and auction sale records) and one measure from the fields of computational linguistics and data mining (ngrams using millions of books digitized by Google) to assess the eminence of John Milton's thirty-one prose works1. For the purpose of this study, Milton's short “A Letter to a Friend Concerning the Ruptures of the Commonwealth” (1659) was not included in the quantitative analysis out of concern with possible conflations and confusions with letters in Milton's Familiar Letters. and their relation to his greater achievement in epic poetry. These measures indicate the singular eminence of Areopagitica, Milton's 1644 tract on the liberty of unlicensed printing.     

IN THE FOLDS OF TIME: RASHĪD AL‐DĪN ON THEORIES OF HISTORICITY

By focusing on Rashīd al‐Dīn's (d. 718/1318) historiographical oeuvre and here in particular his “History of the World,” this article challenges the usual approach to his Jāmi? al‐tawārīkh (Compendium of Chronicles) and argues that his was a deeply pluralistic enterprise in a world with many centers, tremendous demographic change, high social mobility, and constantly shifting truth‐claims in an ever expanding cosmos, to which Rashīd al‐Dīn's method, language, and the shape of his history were perfectly adaptable. This article introduces the notion of “parallel pasts” to account for Rashīd al‐Dīn's method. By placing the Jāmi? al‐tawārīkh and its author in their historical and intellectual context, this article also argues that this method is not restricted to Rashīd al‐Dīn's historiography: His historiographical work ought to be seen as part of his larger theological and philosophical oeuvre into which the author placed it consciously and explicitly, an oeuvre that is, like Rashīd al‐Dīn's historiography, pluralist at heart, and that could be as easily classified as “theology” or “philosophy” as “historiography.”     

De Bow’s Revolution: The Memory of the American Revolution in the Politics of the Sectional Crisis, 1850–1861

In January 1861 editor James D.B. De Bow advocated the secession of southern states from the union as he proclaimed to his readers that white Southerners “are mainly the descendants of those who fought the battles of the Revolution, and who understand and appreciate the nature and inestimable value of the liberty which it brought.” While editors on both sides of the Sectional Crisis over slavery in the 1850s and 60s claimed to be “custodians of the legacy of 1776” as they used the American Revolution symbolically in their rhetoric. By focusing on De Bow’s Review, a widely read and influential journal during this fight, we can gain a better understanding of the specific terms by which Southerners were encouraged to think of themselves not as rebels but as guardians of “the true American character.”     

High Court Review 2009: Exit Kirby,Enter Consensus?

In its first full year under the leadership of Chief Justice Robert French, 2009 marked two key developments in the High Court: the retirement of Justice Michael Kirby and a shift to greater consensus amongst members of the bench. The first part of the Review analyses Kirby's contribution to Australian jurisprudence and asks whether lower rates of dissent can be attributed to his exit alone. The second part of the Review examines the key constitutional decisions handed down by the Court in 2009, which decided matters relating to the acquisition of property on ‘just terms’ in the Territories, the application of the Kable doctrine to preserve the separation of powers in the States and the source and scope of the Commonwealth's power to spend.     

The history of econometric ideas. Historical perspectives in modern economics

This article presents a comparative analysis of the concepts of totalitarian democracy and positive liberty in the work of Jacob Leib Talmon and Isaiah Berlin. Its main purpose is to show that a combined analysis of Talmon and Berlin's biographical relationship and their individual texts demonstrates that Talmon's idea of totalitarian democracy may have had a greater influence on Berlin's notion of positive liberty than Berlin seems to have ever acknowledged. The article first summarises the intellectual and biographical relationships that tied these two authors together in a personal friendship and an intellectual fellowship that lasted for more than three decades. In the second part, the insights drawn from the investigation of the authors' intellectual and biographical relationships are linked to an analysis of their texts, The Origins of Totalitarian Democracy and Two Concepts of Liberty. Finally, in the third part of the article, three crucial aspects of Talmon's definition of totalitarian democracy are considered: the interpretation of the Enlightenment and Rousseau's thought, the view of the French revolution, and the possible impact each of these has on subsequent Marxist and socialist reflection, to see how they are addressed in Berlin's idea of positive liberty.     

Joseph Priestley as an heir of Newton

ABSTRACT

Like most Enlightenment philosophers, Priestley acknowledges his debt to Newton. However, despite his mentor’s prohibition against “making hypotheses”, in the 1770s, he embarked on a surprising metaphysical epic that led him, the theologian and scientist, to develop in his Disquisitions a bold system that articulated materialism, necessity and Socinianism. This synthesis constitutes the originality of a thinker who wanted to reapprehend science, metaphysics and theology together at the very moment when their dispersion seemed inevitable (and to give them an educational and political extension). It is based on a monistic ontology to which Priestley did not hesitate to give the unexpected name of materialism, at the risk of a number of misunderstandings, while he claims, much to the dismay of Reid, to closely follow the method of Newton. This paper will focus on the relation between Priestley and Newton’s ambiguous inheritance. What is Priestley’s “science” made of? What is its relationship to Newton and his “rules”, to mathematics, to the theory of language, to the so-called “analysis and synthesis method”, to Boscovich? How important is his claim for hypotheses and metaphysics? If Priestley indeed was a Newtonian, he surely was an unorthodox one.     

DOES HISTORY MATTER? CHARLES TAYLOR ON THE TRANSCENDENTAL VALIDITY OF SOCIAL IMAGINARIES

Since its appearance in 2007, Charles Taylor's monumental book A Secular Age has received much attention. One of the central issues in the discussions around Taylor's book is the role of history in philosophical argumentation, in particular with regard to normative positions on ultimate affairs. Many critics observe a methodological flaw in using history in philosophical argumentation in that there is an alleged discrepancy between Taylor's historical approach, on the one hand, and his defense of fullness in terms of openness to transcendence, on the other. Since his “faith‐based history” is unwittingly apologetic, it is not only “hard to judge in strictly historical terms,” but it also proves that “when it comes to the most ultimate affairs history may not matter at all.” This paper challenges this verdict by exposing the misunderstanding underlying this interpretation of the role of history in Taylor's narrative. In order to disambiguate the relation between history and philosophy in Taylor's approach, I will raise three questions. First, what is the precise relation between history and ontology, taking into account the ontological validity of what Taylor calls social imaginaries? Second, why does “fullness” get a universal status in his historical narrative? Third, is Taylor's position tenable that the contemporary experience of living within “an immanent frame” allows for an openness to transcendence? In order to answer these questions, I will first compare Peter Gordon's interpretation of the status of social imaginaries with Taylor's position and, on the basis of that comparison, distinguish two definitions of ontology (sections I and II). Subsequently, I try to make it clear that precisely Taylor's emphasis on the historical character of social imaginaries and on their “relaxed” ontological anchorage allows for his claim that “fullness” might have a trans‐historical character (section III). Finally, I would like to show that Taylor's defense of the possibility of an “openness to transcendence”—as a specific mode of fullness—is not couched in “onto‐theological” terms, as suggested by his critics, but that it is the very outcome of taking into account the current historical situation (section IV).