The morals of metaphysics: Kant's 'Groundwork' as intellectual paideia

To approach philosophy as a way of working on the self means to begin not with the experience it clarifies and the subject it discovers, but with the acts of self‐transformation it requires and the subjectivity it seeks to fashion. Commenting on the variety of spiritual exercises to be found in the ancient schools, Pierre Hadot remarks that: Some, like Plutarch’s ethismoi, designed to curb curiosity, anger or gossip, were only practices intended to ensure good moral habits. Others, particularly the meditations of the Platonic tradition, demanded a high degree of mental concentration. Some, like the contemplation of nature as practiced in all philosophical schools, turned the soul toward the cosmos, while still others—rare and exceptional—led to a transfiguration of the personality, as in the experiences of Plotinus. We also saw that the emotional tone and notional content of these exercises varied widely from one philosophical school to another: from the mobilization of energy and consent to destiny of the Stoics, to the relaxation and detachment of the Epicureans, to the mental concentration and renunciation of the sensible world among the Platonists.1 While successfully applied to ancient philosophy,2 this approach has not been widely exploited in the history of philosophy more broadly. There is, however, at least one study of medieval metaphysics in these terms,3 and there are some important discussions of early modern Stoicism and Epicureanism.4 And a recent study of Hume shows the fruitfulness of the approach for Enlightenment philosophy.5 It is all the more surprising then that there seems to have been no serious attempt to approach Kant’s moral philosophy in this way.

Displaying the future: Techno-nationalism and the rise of the consumer in postwar Japan

This paper explains how, in the aftermath of World War II, a type of techno-nationalism emerged that linked being Japanese to science and technology and the increased consumption of electrical appliances. By closely examining official exhibitions, we can see how the state and private sector strongly encouraged this techno-scientific dreaming. Dazzling displays highlighted how the peaceful atom would help lead the nation to achieve high economic growth. At the same time, through the judicious purchase of labor saving appliances, consumers could reconcile the need to spend with the need to save.

The significance of vivianite in archaeological settings

Vivianite is a bluish mineral sometimes encountered in archaeological deposits. It is notable for its tendency to change color from white or grayish to blue on exposure to air. Vivianite requires specific conditions for its formation-sources of iron, phosphate, and water, as well as low levels of oxygen and sulfide. Microbial activity is also thought to play a part in vivianite formation. The majority of archaeological texts do not discuss vivianite to any great degree, preventing a more detailed interpretation of site conditions and features. Vivianite was found in 25 exhumed burials from the North Brisbane Burial Ground, Queensland, Australia. Research indicated that bone or tissue samples for DNA analysis are best taken from areas distant from vivianite encrustations and that presence of vivianite has implications for artifact conservation. Vivianite at the North Brisbane Burial Grounds helped protect some skeletal and dental elements, preserved the impressions of metal coffin lacing, and also corroborated the oral history of temporary waterlogging and acted as a measure of pollution levels across the site. (c) 2006 Wiley Periodicals, Inc.

The state of history and the empire of metaphysics [Review]

One of the curious things about this challenging book is that its ostensible subject— the Saxon medical and political scientist Hermann Conring (1606–1681)— is not mentioned in the title. Constantin Fasolt argues that we cannot know what Conring really thought or meant in his writings, which means that his topic cannot be Conring as such and must instead be that which occludes our knowledge of him, the titular limits of history. Given that we do in fact learn a good deal about Conring from Fasolt’s book, we can only hope that the decapitation of its subject will be rectified in a subsequent edition, or perhaps by the restorative work of librarians putting together subject headings. And yet Fasolt’s decision is understandable, for Conring is indeed a stalking-horse for a much bigger quarry: historiography and the historical consciousness. By “history” Fasolt understands a way of imposing intelligibility on the world, which is founded on the twin assumptions that the past is gone and unchangeable, and that the meaning of texts can be determined by placing them in their historical contexts (ix). In challenging this mode of intelligibility, Fasolt is not attempting to improve professiona history—it’s already as good as it can be—but to displace it. He regards his work as a declaration of “independence from historical consciousness” (32). At the same time, Fasolt insists that he is not simply jumping from historiography to philosophy, or attempting to preempt history with ontology (37-39). That has been tried by Nietzsche and Heidegger, who have been tainted by Nazism (Fasolt thinks unfairly). It has also been attempted by modern philosophers from Gadamer to Foucault and Charles Taylor who, in failing to address the “violence” that its mode of intelligibility does to the world, have not succeeded in outflanking history. Perhaps, Fasolt wonders, it is only the personal experience of those who have been subject to this violence—the experience of those who have been subject to historical examination—that can break the spell of history. Fasolt’s disclaimer notwithstanding, in the course of these remarks I shall argue that he is indeed jumping from history to philosophy, or attempting to outflank history by subjecting it to a particular metaphysical understanding. I shall do so in part by sketching the recent intellectual history of this move—a historical examination that I hope inflicts as little violence as possible on Fasolt’s argument.

Kurturawniaiwak (Badu) and the archaeology of villages in Torres Strait.

Despite more than 30 years of archaeological research, not a single detailed site report has ever been published for a village site in Torres Strait. This paper presents the results of small-scale excavations at the 700 year old village of Kurturniaiwak on Badu island in mid-western Torres Strait. It represents the first in an ongoing series of systematic excavations of village sites in this part of Torres Strait. Initial results support conclusions of major socio-cultural change for the region as recently proposed by McNiven, and indicate that a major reconfiguration of settlement-subsistence-ritual systems probably took place in western Torres Strait sometime between 600 and 800 years ago.