A Marxist Critique of Alasdair MacIntyre\u27s After Virtue

Alasdair Macintyre asserts in After Virtue that contemporary moral discourse is only arbitrary assertion of the will. Appeals to reasoned arguments have been replaced by expressions of preference, attitude and feeling-- in short, by emotivism. Macintyre locates this moral breakdown in the Enlightenment philosophers\u27 failed attempt to replace Aristotelian teleology with a rational justification for morality. Macintyre\u27s analysis fails because he does not show whose interests are served through the assertion of arbitrary supposed will or whose interests were served when objective standard of the Middle the Ages prevailed. He does not acknowledge the preeminent role the material relations of production and exchange in the construction of a society\u27s moral standards. A class analysis suggests that emotivism originated in the overthrow of feudal society by the newly developing industrial class of free traders. The concept of the free individual facilitated the organization of production on the basis of wage-labour. The ensuing class struggle led to the dominance of emotivism in contemporary moral discourse. Macintyre\u27s revised version of the Aristotelian concept of the telos cannot establish a rational basis for morality. Without structural changes designed to eliminate class divisions, emotivism cannot be supplanted. It can only be suppressed by means of instruments such as Macintyre\u27s version of the telos. It is because Macintyre fails to analyze emotivism as the product of class struggle that he advises us to prepare for the new dark ages which are already upon us (Macintyre, After Virtue, hereinafter referred to as AV, p. 263)

The Patience of Film. Cavell, Nancy and a thought for the world

Despite considerable differences Stanley Cavell and Jean ­Luc Nancy share the demand for a renewal of thinking produced through and with the concept of the world. Their articulation of the legacy bequeathed by Heidegger and Wittgenstein begins with an understanding of the world in excess of knowledge and insists on this impossible mastery as the most productive incentive for thinking. Inasmuch as philosophy has understood itself as producer of worldviews, systems and principle, philosophy has constantly suppressed the thinking of the world, for any worldview absorbs and dissolves the world in its vision. For both Cavell and Nancy an insistence on this suppression leads to an emphasis on film. Two gestures can be said to intertwine in their thinking of film: to recapture our relation to the world as one that is not based on knowing as certainty, but on the reception of the singular; to recapture thinking as that which is attracted and called for by the insurgence of the singular, by the seam(s) in experience. Nancy and Cavell reverse the idea of cinema as completing the regime of representation stressing how cinema produces a step away from thinking as representation in view of what the article names thinking as patience. The article concludes by asking: what does it mean for philosophy to understand itself as patience

Must we measure what we mean?

This paper excavates a debate concerning the claims of ordinary language philosophers that took place during the middle of the last century. The debate centers on the status of statements about “what we say”. On one side of the debate, critics of ordinary language philosophy argued that statements about “what we say” should be evaluated as empirical observations about how people do in fact speak, on a par with claims made in the language sciences. By that standard, ordinary language philosophers were not entitled to the claims that they made about what we would say about various topics. On the other side of the debate, defenders of the methods of ordinary language philosophy sought to explain how philosophers can be entitled to statements about what we would say without engaging in extensive observations of how people do in fact use language. In this paper I defend the idea that entitlement to claims about what we say can be had in a way that doesn’t require empirical observation, and I argue that ordinary language philosophers are (at least sometimes) engaged in a different project than linguists or empirically minded philosophers of language, which is subject to different conditions of success

Differential induction of apaptosis in human breast cancer cell lines by phenethyl isothiocyanate, a glutathione depleting agent

Phenethyl isothiocyanate (PEITC) is a naturally occurring electrophile which depletes intracellular glutathione (GSH) levels and triggers accumulation of reactive oxygen species (ROS). PEITC is of considerable interest as a potential chemopreventive/chemotherapeutic agent, and in this work, we have investigated the effects of PEITC on human breast cancer cell lines. Whereas PEITC readily induced apoptosis in MDA-MB-231 cells (associated with rapid activation of caspases 9 and 3, and decreased expression of BAX), MCF7 cells were relatively resistant to the apoptosis promoting effects of PEITC. The relative resistance of MCF7 cells was associated with high basal expression of NRF2, a transcription factor that coordinates cellular protective responses to oxidants and electrophiles and raised intracellular levels of GSH. This raised basal expression of NRF2 appeared to be a response to on-going production of ROS, since treatment with the antioxidant and GSH precursor N-acetylcysteine (NAC) reduced NRF2 expression. Moreover, pre-treatment of MDA-MB-231 cells with NAC rendered these cells relatively resistant to PEITC-induced apoptosis. In summary, our data confirm that PEITC may be an effective chemopreventive/therapeutic agents for breast cancer. However, differences in the basal expression of NRF2 and resultant changes in GSH levels may be an important determinant of sensitivity to PEITC-induced apoptosis

Levinas, Durkheim, and the Everyday Ethics of Education

This article explores the influence of Émile Durkheim on the philosophy of Emmanuel Levinas in order both to open up the political significance of Levinas’s thought and to develop more expansive meanings of moral and political community within education. Education was a central preoccupation for both thinkers: Durkheim saw secular education as the site for promoting the values of organic solidarity, while Levinas was throughout his professional life engaged in debates on Jewish education and conceptualized ethical subjectivity as a condition of being taught. Durkheim has been accused of dissolving the moral into the social, and his view of education as a means of imparting a sense of civic republican values is sometimes seen as conservative, while Levinas’s argument for an ‘unfounded foundation’ for morality is sometimes seen as paralyzing the impetus for concrete political action. Against these interpretations, I argue that their approaches present provocative challenges for conceptualizing the nature of the social, offering theoretical resources to deepen understanding of education as the site of an everyday ethics and a prophetic politics opening onto more compelling ideals for education than those dominant within standard educational discourses

Disturbing Times: Medieval Pasts, Reimagined Futures

From Kehinde Wiley to W.E.B. Du Bois, from Nubia to Cuba, Willie Doherty’s terror in ancient landscapes to the violence of institutional Neo-Gothic, Reagan’s AIDS policies to Beowulf fanfiction, this richly diverse volume brings together art historians and literature scholars to articulate a more inclusive, intersectional medieval studies. It will be of interest to students working on the diaspora and migration, white settler colonialism and pogroms, Indigenous studies and decolonial methodology, slavery, genocide, and culturecide. The authors confront the often disturbing legacies of medieval studies and its current failures to own up to those, and also analyze fascist, nationalist, colonialist, anti-Semitic, and other ideologies to which the medieval has been and is yoked, collectively formulating concrete ethical choices and aims for future research and teaching. In the face of rising global fascism and related ideological mobilizations, contemporary and past, and of cultural heritage and history as weapons of symbolic and physical oppression, this volume’s chapters on Byzantium, Medieval Nubia, Old English, Hebrew, Old French, Occitan, and American and European medievalisms examine how educational institutions, museums, universities, and individuals are shaped by ethics and various ideologies in research, collecting, and teaching