1388 Chapters
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William J. Gavin Indiana University Press ePub

For over four decades, I have had the opportunity to teach courses on American philosophy and William James in particular at the University of Southern Maine. I am most grateful for all the insights provided by USM students during this period of time.

Ms. Kaye Kunz, my work-study student, did a wonderful job of organizing a first draft of this manuscript.

My wife Cathy spent endless hours organizing, typing, and proofreading this text. This book is dedicated to her.

Ms. Dee Mortensen, senior sponsoring editor at Indiana University Press, provided constant support and enthusiasm for this project, as well as displaying generous patience in awaiting its conclusion.

John Stuhr has from the outset been a persistent advocate for this book.

I am most grateful to the following publishers for permission to use material already published in whole or in part:

William James Studies for permission to use “ ‘Problem’ vs. ‘Trouble’: James, Kafka, Dostoevsky, and ‘The Will to Believe’ ” (vol. 2, no. 1, 2007).

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Summary of Charmides, Concerning Temperance

Ficino Ficino Shepheard Walwyn (Publishers) Ltd ePub

SOCRATES' WORK in this dialogue is to encourage everyone to practise temperance, but he gives particular encouragement to three groups: those who are in their youth, those who are noble, and those who are beautiful.

He wishes to encourage the young because medicine needs to be administered quickly to diseases: miss the early stages and it is too late to prepare the medicine, now that the ailments have grown strong through long delay.

He also wishes to encourage those who are noble, because he wants to demonstrate that true nobility is to be found in virtue and, further, because the majority of noble people are an example to others and, being admitted every day to civil power, inflict very serious harm on the human race if they are evil.

Lastly, he wishes to encourage those who are beautiful, because they are depraved more readily than all others by the practices of the profligates and thus stand in greater need of medicine. The beautiful, moreover, must take pains to ensure that, just as nature has granted transient beauty to their bodies, so they themselves will in turn give back to God, the Lord of nature, the eternal beauty of their souls. But in spite of the fact that our outer appearance may please many with its beauty, we are not allowed to let what is within us be displeasing through its deformity.

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The Fragmentation Of Man is Making Him Sick

J Krishnamurti Krishnamurti Foundation America ePub
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6. Remaining with the Decolonial Turn: Race and the Limits of the Social-Political Historical Critique in Latin American Thought

Alejandro Arturo Vallega Indiana University Press ePub

Ontology—once it is finally admitted as leaving existence by the wayside—does not permit us to understand the being of the black man.

—Frantz Fanon

To think in the interstices of the Modern project’s crisis, such is the task of a critical ontology of the present.

—Santiago Castro-Gómez

Philosophy has always insisted upon this: thinking its other. . . . To insist upon thinking its other: its proper other, the proper of its other, an other proper? In thinking it as such, in recognizing it, one misses it. One reappropriates it for oneself, one disposes of it, one misses it, or rather one misses (the) missing (of) it, which as concerns the other, always amounts to the same.

—Jacques Derrida

In this chapter I revisit Quijano’s analysis critically, in order to underline some of the difficulties that come with his historical materialist critique of Western modernity, difficulties that I believe ultimately may undermine the very attempt to the decolonization of consciousness and thought that his analysis intends. My aim is to point toward the possibility for another way of thinking that may contribute to the decoloniality of thought and to the unfolding of philosophies today. This way of thinking takes its departure from a Latin American experience that no longer fits the attempts to establish a place for Latin America within the scope of Western modern rationalism and its self-criticism. As I conclude, Latin America marks a spacing, a difference, that is neither outside nor inside modern Western rationalism and that cannot be understood as the negativity that calls for a new rationalist theory of dialectical or historical materialist critique. This is because Latin America ultimately plays out the slipping, the undoing, of Western modern thought in concrete terms by virtue of its inoperative and interruptive play within Western modernity, history, and the Western project of human freedom under the infinite production of capital.1 This does not mean that the question of human freedom must be abandoned; on the contrary, the question remains to be thought in light of distinct and radical exteriority (in this case, Latin America’s), at the limit of its doing and undoing throughout modernity.

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A Man of Compassion

Michael Shepherd Shepheard-Walwyn ePub

Nothing displeases God more than to be ignored. Nothing pleases Him more than to be adored. *

TO ME Ficino’s most attractive quality is his compassionate tolerance. I well remember when I first went up to Oxford as a young man, being approached by various so-called Christian organisations with a view to making me join one of their groups. Admirable as they seemed in so many ways, what put me off was their total conviction that theirs was the only way to salvation. They reminded me of the cartoon of a company of soldiers marching. Two women are watching them. One turns to the other and says: ‘Look! My Johnny is the only one in step!’ How different in spirit from Ficino’s Christian Religion where he writes ‘It is of more concern to the greatest king that he be honoured sincerely rather than by one kind of ritual or another... He prefers to be worshipped in any way, even unfittingly, if it is proper to man, rather than not to be worshipped at all through pride.’1

Marsilio’s whole life was an expression of unity, for he never ceased in his attempts to bring people together as one. In the Italy in which he lived, revenge demanded by honour was a significant part of the culture, so magnificently captured by Shakespeare in Romeo and Juliet. The earlier law of ‘An eye for an eye and a tooth for a tooth’ was never quite covered, even by a thick veneer of the Christian religion. Quite a number of Ficino’s letters are urging patience and tolerance upon the recipients. To his ‘unique’ friend Giovanni Cavalcanti he writes: ‘Have you not seen puppies snapping at a stone that has been thrown at them, even though it has not hit them? Although they have not been hurt by the stone they hurt their teeth when they bite it... You will perhaps say that it is difficult not to desire vengeance. But be in no doubt that if men forgive, the most just God will settle the balance a little later. What could be easier, what more glorious than reliance on God as one’s avenger, and to learn as much goodness from Him by patience as the wicked meant to inflict injury, and thus to transform evil into good’.2

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