Human nature in Hobbes's political thought

This study of Thomas Hobbes's political thought maintains that, in Hobbes's abstract and historically presented view, short-sighted and self-absorbed people engaged in war to their ultimate harm. In Hobbes's societal remedy, citizens submissively obeyed centralised rule. Their compliance, and detachment from the political process, satisfied their wish for peace.

Exploring Aboriginal People's connection to country to strengthen human-nature theoretical perspectives

Purpose
Aboriginal people across Australia have diverse practices, beliefs and knowledges based on thousands of generations of managing and protecting their lands (Country). The intimate relationship Aboriginal people have with their Country is explored in this chapter because such knowledge is important for building insight into the relationship between social and ecological systems. Often in research Aboriginal views have been marginalised from discussions focused on their lands to the detriment of ecosystems and human health. This chapter aims to understand if such marginalisation is evident in Western human–nature relationship discourses.

Approach
This chapter provides a critical literature review which examines whether Aboriginal people’s diverse understanding of their ecosystems have been incorporated into human–nature theories using the biophilia hypothesis as a starting point. Other concepts explored include solastalgia, topophilia and place.

Findings
Critiques of these terminologies in the context of Aboriginal people’s connection to Country are limited but such incorporation is viewed in the chapter as a possible mechanism for better understanding human’s connection to nature. The review identified that Aboriginal people’s relationship to Country seems to be underrepresented in the human–nature theory literature.

Value
This chapter emphasises that the integration of Aboriginal perspectives into research, ecological management and policy can provide better insight into the interrelationships between social and ecological systems.

Saving human rights from its friends : a critique of the imaginary justice of Costas Douzinas

Costas Douzinas has argued that human rights arise from a universal but unconscious need for recognition of oneself by others as unique and whole. According to Douzinas, humans' activities and interrelationships are determined by their desires and human rights are a manifestation of those same deep characteristics. Because the basic desires are by their nature incapable of being satisfied, the aspiration for human rights is likewise doomed to frustration. Douzinas' analysis of human nature is derived from a reading of Jacques Lacan's theory of psychoanalysis in which an imaginary and a symbolic realm of experience are defined. Douzinas attempts a synthesis between the Lacanian imaginary and the ethical arguments of Emmanuel Levinas. It will be argued here that the synthesis proposed by Douzinas is itself doomed to failure and that Douzinas' negative approach to human rights and to justice should be rejected in favour of a positive approach.

Provocation: the ongoing subservience of principle to tradition

The defence of provocation has been highly criticised. Most
commentators argue that the defence i" misguided. There does not appear
to be any community pressure to preserve the defence. Despite this,
legislatures are reluctant to abolish provocation as a partial defence to,
murder. This article examines the underlying rationale for tile defence. I1
concludes that the defence is founded on a flaw~ed assumption about
human nature-that people are captive to some of their emotional states.
It is also argued that the convoluted and confusing (if not confused) test
for provocation is evidence of the unsound nature of the defence-it is
simply a case of not being able to develop a feasible (and candid) principle
for a doctrine that is devoid of a sound justification.

Psyshoanalysis and its discontents

There are only 5,000 patients in psychoanalysis with members of the American Psychoanalytic Association (APsaA), and these analysts are often viewed as arrogant and insular. As a laboratory for psychoanalytic institutions the APsaA provides crucial lessons for the future across the field. What ingredients are needed for psychoanalysis to be a vibrant discipline? What factors have prevailed where psychoanalysis is successful? The author explores the cases of Argentina and France, where psychoanalysis is relatively popular, and then returns to the U.S. situation. Insular mind-sets led to many missed opportunities for cultural and academic engagement in the United States. As an example, the author explores responses to the making of John Huston's film Freud: The Secret Passion. To become revitalized, psychoanalysis needs to be a cultural asset. Psychoanalysts need to build bridges, engage in partnerships, and emphasize the exciting method of philosophical probing of the human mind and the nature of human nature.

Learning how to engage students online in hard times

In a context of financial restraint and enterprising university managers, teacher-researchers have reason to be sceptical about the trend towards online teaching and away from learning for its own sake. This article departs from both economic and technological determinism and turns instead to ideas about technology embedded in social and political institutions. Activity theory offers a useful means of analysing such embeddedness. Its Marxian assumptions about human nature specify a non-deterministic approach to technology. Its dynamic model of the subjects, tools, and objects of activity within a context of rules, a community, and a division of labour helps to specify aspects of the authors process of learning how to use electronic conferencing effectively. A full deployment of activity theory would also analyse the activity of students. Here the evidence comes mainly from the activity of researcher-teachers engaging greater activity among students. The numbers of students involved precludes reliable quantitative analysis but qualitative evidence from students does support conclusions about researcher-teachers learning how to make best use of electronic conferencing.

Ruminations on war, culture war

To descry that this generation of artists has been in the midst of a war, a cultural war, sounds so obvious. After all, what generation in deeply reactionary times could not claim the same? However, who is struggling with whom and over what can often prove far more open than the popular polarities which pitch government, business, bureaucracy on one side and artists, performers, intellectuals on the other.  But what is it to say we on the one side are at war with the other? Is the war, culturally as much as militarily, limited or unconditional, intermittent or continuous, external or internal, declared or undeclared, defensive or aggressive? Is it a warfare aiming to annihilate or to annex, to conquer or to cleanse, to dominate or to displace, to eliminate or to expel, to impregnate or to enslave. In brief, warfare is waged in diverse ways with diverse goals as the brutally concise words of Thoukydides reveal when brooding upon stasis--the strife from 427 B.C. convulsing city after city in the great war between Athens and Sparta--as  the cause of many calamities--as happens and will always happen while human nature is what it is, though there may be different degrees of savagery, and, as different circumstances arise, the general rules will admit of some variety [Bk 3.82; 1972: 242).

Transforming consciousness

Robert Preece’s The Psychology of Buddhist Tantra and Khenchen Thrangu Rinpoche’s Everyday Consciousness and Primordial Awareness are reviewed. Both books address Tibetan Buddhism, and their common threads underscore this discussion. Even when separated from their original contexts, the Tibetan Buddhist teachings offer understandings about a common human nature and a method of transforming consciousness through awareness.

A principles-based Anglo governance system is not a science but an art

Anglo governance systems rely of a number of controls to align shareholder and boards of director’s interests. In general they are referred to as market control, regulatory control, and political and cultural control. Agency theory proposes that these control mechanisms are necessary as human nature is such that directors and managers act in a self-interested and boundedly rational manner in decision-making that can result in sub optimality. Notwithstanding that each country within the Anglo system accepts such controls are necessary they have their own foci and priorities, being a product of their own system’s characteristics. This paper through interviewing a number of Australian business executives adds to the academic literature by providing evidence from the field of the important characteristics of the Australian governance system, the drivers of change and the effectiveness of the principles-based approach. It argues that debate needs to move beyond the principles versus rules approach to look at how firms can be provided with more guidance in operationalising some of the principles that appear to be key to governance effectiveness. It concludes that there is a need for a holistic model of governance that is broader than that focusing on the control/legalistic approach; that top management is important in setting and driving the in-firm governance agenda; that the public needs to be informed and educated about governance and its importance; and that disclosure still requires an improvement in quality.

(Pan-)animal magics : ecofeminist ethics and aesthetics in the Web

The 1990s has often been dubbed 'The Decade of the Environment'. Pollution, deforestation and desertification, ozone destruction, endangerment of species of animals and wildlife, vanishing wildernesses, and energy conservation are some of the visible environmental concerns which have gained international recognition. A less visible but potentially just as important environmental concern has been raised by ecological feminists. This is a concern about the connections historical, empirical, theoretical, symbolic, and experiential between the domination of women and the domination of non-human nature.

Journeying on the frinj of outdoor education

In this chapter we offer a conceptualisation of the construction of the pedagogical relationship between people and place. This conceptualisation considers pedagogical experiences that might prompt students to think differently about relations between people and places of learnng often utilised within outdoor education. We see ourselves as journeying on the fiinj of outdoor education in so far as we are arguing for a reconceptualisation of what constitutes good 'pedagogical' practice within this field of inquiry. This observation is based on what we believe is a troubling perception that distinguishes between outdoor activities as a site for the refinement of practical knowledge, and the classroom as a space for the 'theoretical study of environmental history, ecology and the social studies of human-nature relationships' (Victorian Curriculum and Assessment Authority, 2005, p.1). Our objective is to argue for the value of a pedagogical approach that situates study of these rheoretical issues while journeying in the outdoors.

Pedagogy of connections : findings of a collaborative action research project in outdoor and environmental education

Improving human-nature relationships is often a stated aim of outdoor education, yet this aim is not always made explicit in practice. This paper reflects on a pedagogical intervention which aims to find ways to explicitly develop students' connections with natural places through a tertiary outdoor and environmental education program. It describes the intervention process, which is guided by principles of collaborative action research. Furthermore, the intervention uses a multi-pronged teaching approach incorporating repeated visits to natural places utilizing different 'ways of knowing', weekly readings, journal writing, collaborative discussions, and others. We summarize the key findings of the research project and report that repeated visits to a natural place using different ways of knowing (e.g., historical, scientific, ecological, artistic, experiential, etc.) are influential in improving connections. We conclude with a discussion of the opportunities and dilemmas of using action research as a form of pedagogy.

Changing Aristotle's mind and world : critical notes on McDowell's Aristotle

Aristotle’s Nicomachean Ethics is central to John McDowell’s classic Mind and World. In Lectures IV and V of that work, McDowell makes three claims concerning Aristotle’s ethics: first, that Aristotle did not base his ethics on an externalist, naturalistic basis (including a theory of human nature); second, that attempts to read him as an ethical naturalist are a modern anachronism, generated by the supposed need to ground all viable philosophical claims on claims analogous to the natural sciences; and third, that a suitably construed Aristotelian conception of “second nature” can form the basis of a viable contemporary philosophy of mind, world, and normativity. This paper challenges each of these three claims. Aristotle’s ethics, we will claim alongside Terence Irwin, Bernard Williams, Philippa Foot, and many premodern commentators, is based in the kind of physics, metaphysics, and metaphysical biology that McDowell says it cannot be. Historically, we will argue that McDowell’s argument that Aristotle’s ethical reasoning is “autonomous” or “self-standing” is distinctly modern, citing evidence from the leading medieval commentators on the Nicomachean Ethics. The felt need to which McDowell responds, of reading Aristotle’s ethical or political thought as wholly non-metaphysical, arises from out of the successes of the natural sciences in the modern world, which he agrees discredit the Aristotelian, teleological account of nature. In the final part of the paper, we propose that McDowell’s account of normativity, rooted in the non-metaphysical “second nature” he reads into Aristotle, we will contend, is as it stands inescapably relativistic. On a different note, we need also to recognize, as McDowell does not, that this is a new Aristotle, one shaped by our requirements and space of reasons, not the mind and world of the Greek Philosopher himself.

Georgics of the mind and the architecture of fortune: Francis Bacon's therapeutic ethics

This essay complements recent work by Soreana Corneanu situating Bacon’s epistemology in a larger lineage of literature concerning ‘cultura animi’ in early modern Europe, by focusing on Bacon’s conception of a therapeutic philosophical ‘Georgics of the mind’ in The Advancement of Learning, the Essays, and other texts. We aim to show firstly (in Part 2) how Bacon’s conception of human nature, and the importance of habit and custom, reflects the ancient pagan thinkers’ justifications of philosophical therapeutics. Attention will also be paid in this connection to Bacon’s sensitivity to another marker of ancient therapeutic philosophy as Pierre Hadot in particular has recently presented it: the proliferation of different rhetorical and literary forms aiming at different pedagogic, therapeutic, and psychogogic aims. Part 3 then will examine Bacon’s changes in practical or ‘magistral’ philosophy, carried out on the therapeutic ethical grounds which Part 2 has examined, but proposing a much more active ‘architecture of fortune’ to philosophical and political aspirants.

Publicising the Essentially Private: On Leo Strauss' Platonic Aristophanes

This paper is a reading of Strauss' work on Aristophanes, arguing that for him, the comic poet was an esoteric friend to philosophy, conceived (albeit in a manner that invites further reflection) as the attempt to understand nature, including human nature.