The arc of the moral universe -- Structure, choice, and legitimacy: Locke's theory of the state -- Democratic equality -- A more democratic liberalism -- For a democratic society -- Knowledge, morality and hope: the social thought of Noam Chomsky: with Joel Rogers -- Reflections on Habermas on democracy -- A matter of demolition?: Susan Okin on justice and gender -- Minimalism about human rights: the most we can hope for? -- Is there a human right to democracy? -- Extra (...) republicam nulla justitia?: with Charles Sabel. (shrink)

The theological formulation of the “eternal manifestation of the Spirit through the Son”, developed by the patriarch of Constantinople Gregory of Cyprus in the 13th century, has been the subject of numerous studies in the 20th century and played an important role in the renewal of Trinitarian Orthodox theology. The interpretations are however diverging. Most theologians see in this formulation the manifestation of the uncreated energy, which would have been formalized later by Gregory Palamas. Others understand it as a hypostatic (...) reality concerning the third Person of the Trinity. This paper contributes to the discussion by re-analyzing the main texts of Gregory of Cyprus and of Gregory Palamas on this matter. In a first step, we defend the thesis that in the thought of the Byzantine patriarch, this expression truly concerns the hypostasis of the Spirit. In a second step, we question the existence of the theme of an “eternal manifestation” of the uncreated energy in the work of Gregory Palamas. (shrink)

This article addresses Eric L. Santner’s claim that “there is more political theology in everyday life than we might have ever thought” by analyzing the “theologico-political problem” in the work of three prominent twentieth-century political thinkers—Carl Schmitt, Leo Strauss, and Hannah Arendt. Schmitt, Strauss, and Arendt share a preoccupation with the crisis of modern political liberalism and confront the theologico-political problem in a similar spirit: although their responses differ dramatically, their individual accounts dwell on the absence of incontestable principles in (...) modern society that can justify life-in-common and the persistence of the political order. Their writings thus engage with the question of the place of “the absolute” in the political realm. In particular, Arendt’s indirect approach to the theologico-political problem is crucial to understanding the radicality of a political world in which traditional certainties can no longer be re-established. The theoretical trajectory I present suggests that the dispersion of political theology in everyday life has a specific corollary: modern politics operates within the tragic and paradoxical nature of its unstable and common origins that cannot be incorporated in exceptionalist versions of the body politic. (shrink)

Kampis proposes the study of chaotic itinerancy, pointing out its significance in domains of cognitive science and philosophy. He has discovered in the concept of chaotic itinerancy the possibility for a new dynamical approach that elucidates mental states with a physical basis. This approach may therefore provide the means to go beyond the connectionist approach. In accordance with his theory, I here highlight three issues regarding chaotic itinerancy: transitory dynamics, diversity, and self-modifying system.

Though each of its four constituent essays has received scholarly attention in itself, Hume?s Four Dissertations (1757) has received virtually no consideration from scholars as a unified whole. This article offers such an assessment, and argues that two crucially Humean themes link the four texts. First, they show the applicability of Hume?s theory of the passions to a wide range of questions: to the philosophy of religion, to psychology, and to aesthetics. Second, they show Hume grappling with the tension between (...) his iconoclastic religious skepticism and his valorization of tolerant and sociable exchange between thinkers with differing views. (shrink)

In early work, I argued that Barack Obama, the 44th president of the United States, often represented, in his political speeches and writings, a form of philosophical pragmatism with special relations to the University of Chicago and its reform tradition. That form of pragmatism, especially evident in the work of such early figures as John Dewey and Jane Addams, and such later figures as Saul Alinsky, Abner Mikva, David Greenstone, Richard Rorty, Danielle Allen, and Cass Sunstein, contributed greatly to the (...) intellectual atmosphere that Obama breathed during his many years in Chicago as a community organizer, senior lecturer in the University of Chicago Law School, and emerging figure in Illinois politics. And that form of pragmatism has, from Dewey to Obama, been keenly concerned to appropriate for its purposes the legacy of Abraham Lincoln. My purpose in this essay is to set out these filiations in ways more accessible to a global audience, and to carry the story forward through the opening moves of the Obama presidency. Key Words: Obama • pragmatism • optimism • pessimism • community • rhetoric • political philosophy. (shrink)

This article considers women's use of the body as a site of protest by taking up women's participation in non-mainstream body modification. The use of scarification, multiple genital piercing and other practices by women in the lesbian SM movement has been considered self-mutilative (Jeffries, 1994). This article takes a different, but not uncritical, approach by examining the `reclaiming' discourse surrounding these practices and considering how this discourse reflects the feminist poststructuralist project of identity subversion.

George Bernard Shaw once fancied a dramatic rebuke against the garish religiosity of Lourdes: “I should like to bring a huge procession of atheists and unite myself to Jane Harrison by civil regist...

In his new book, Ames defends his interpretation of Confucian ethics as "role ethics" through a detailed examination of the Confucian vocabulary. Through such vocabulary, we can see that the Confucian self is a being that cultivates itself as it lives and matures in the context of the family and society. As role ethics, Confucianism is distinct from the Western tradition and its Greek roots. However, in order to highlight the contrast between Confucianism and the Western tradition, Ames paints a (...) picture of the latter that is a little misleading. As it turns out, there are many strands in the Western philosophical fabric, including those in the Continental tradition, where we can find conceptions of the self not all that different from what is in Confucianism as interpreted by Ames. Content Type Journal Article Pages 141-150 Authors A. T. Nuyen, National University of Singapore Journal Comparative and Continental Philosophy Online ISSN 1757-0646 Print ISSN 1757-0638 Journal Volume Volume 4 Journal Issue Volume 4, Number 1 / 2012. (shrink)

Hinter–Asien. Hegel’s Interpretation of the spiritual dimensions of the Far East. The topic of this dissertation is Hegel’s interpretation of the Chinese, the Indian and the Buddhist civilizations. The first part handles the origin of some images of these civilizations in the Augustan and Romantic Age, and the interests and approaches of many European philosophers in order to understand them. Then we deal with Hegel’s philosophical attitude towards the “Other”: special attention is given to the speculative reasons of his position (...) in the debates on the ideas of development and progress and on the translation and understanding of other civilizations’ philosophical concepts. In this context Hegel’s position is compared to that of Herder and Wilhelm von Humboldt and to the Romantic critic of the concept of progress in the Enlightenment. The second part concerns Hegel’s interpretation of the East in its entirety as well as his analysis of these three civilizations, examined from the point of view of the philosophy of history and the philosophy of religion. A chapter aside handles the most speculative aspects of Indian and Buddhist religions, since they were actually considered philosophical and as such they played an important role in the renewed debates on pantheism in thinkers like Friedrich Schlegel and Hegel himself. (shrink)

In recent years there have been attempts to integrate first-person phenomenology into naturalistic science. Traditionally, however, Husserlian phenomenology has been resolutely anti-naturalist. Husserl identified naturalism as the dominant tendency of twentieth-century science and philosophy and he regarded it as an essentially self-refuting doctrine. Naturalism is a point of view or attitude (a reification of the natural attitude into the naturalistic attitude) that does not know that it is an attitude. For phenomenology, naturalism is objectivism. But phenomenology maintains that objectivity is (...) constituted through the intentional activity of cooperating subjects. Understanding the role of cooperating subjects in producing the experience of the one, shared, objective world keeps phenomenology committed to a resolutely anti-naturalist (or ) philosophy. (shrink)

This paper considers George A. Reisch’s account of the role of Cold War political forces in shaping the apolitical stance that came to dominate philosophy of science in the late 1940s and 1950s. It argues that at least as early as the 1930s, Logical Empiricists such as Rudolf Carnap already held that philosophy of science could not properly have political aims, and further suggests that political forces alone cannot explain this view’s rise to dominance during the Cold War, since political (...) forces cannot explain why a philosophy of science with liberal democratic, anti-communist aims did not flourish. The paper then argues that if professionalization is understood in the right way, it might point toward an explanation of the apolitical stance of Cold War philosophy of science. (shrink)

Jurgen Habermas is a second-generation social philosopher of the Frankfurt school, the birthplace of critical theory. He suggests that modernity is a project of substituting rationality for religion. In his analysis, such a succession is the result of a process of social evolution, in which each developmental stage has its basic concepts and modes of understanding subjective, objective, and social worlds. For him, the salient feature of rationality consists of differentiation between various validity claims of truth, truthfulness, and sincerity which (...) are indistinguishable in religious language. The rationalization of religion, hence, progresses in terms of a differentiation between validity claims, a decentration of human understanding, the disenchantment of the world, and the linguistification of the sacred. Habermas proposes a universal pragmatics in which two modes of language use are separated: instrumental-strategic, and communicative. He thinks that the failure of the enlightenment movement to replace religion with reason stems from its preoccupation with instrumental reason and language use, dispensing with communicative rationality; and the remedy lies in communicative rationality. (shrink)

In this paper, I examine two versions of the so-called “hierarchical” approach to personal autonomy, based on the notion of “second-order desires”. My primary concern will be with the question of whether these approaches provide an adequate basis for understanding the dynamics of autonomy-ascription. I begin by distinguishing two versions of the hierarchical approach, each representing a different response to the oft-discussed “regress” objection. I then argue that both “structural hierarchicalism” (e.g., Frankfurt, Bratman) and “procedural hierarchicalism” (e.g., Dworkin, Christman, Mele) (...) have difficulties accommodating the dynamics of how the attribution of autonomy to persons is claimed, disputed, and resolved. Although they differ in details, both shortcomings can be traced to viewing autonomy as a metaphysical rather than a normative, practical matter. I conclude by suggesting that these difficulties underscore the advantages of a more constructivist and pragmatist. (shrink)

This book attempts to explicate and expand upon Frank Ramsey's notion of the realistic spirit. In so doing, it provides a systematic reading of his work, and demonstrates the extent of Ramsey's genius as evinced by both his responses to the Tractatus Logico-Philosophicus , and the impact he had on Wittgenstein's later philosophical insights.

This paper examines ‘The Natures of Conceptual Change’, the Notre Dame lectures given by Kuhn in 1980. In particular, I aim to examine the content of these lectures which was not published before. This exegetical task will shed light on the sources of the notion of taxonomy used in these lectures for the first time with the explicit philosophical purposes. It also will shed new light on Kuhn's position regarding the causal theory of reference. Reviewing these archival materials paves the (...) way for intertextual comparisons, as Kuhn included part of these lectures in the texts published later and in the book Plurality of Worlds: an Evolutionary Theory of Scientific Development. In recent years, the publication of Kuhn's archival material and the research on these texts increased in quantity and quality. Faced with this encouraging landscape, a comparative examination of the different unpublished texts is crucial to refining both our research tools on Kuhn's intellectual biography and the philosophical work inspired by his proposal. (shrink)

In the chapter “Emancipatory Engagement with Oppression: The Perils of Identity in Feminist and Anti-Racist Politics” Oda Davanger argues against basing emancipatory struggles on identity categories. According to Davanger, conceptualizing oppression in terms of different axes, i.e. identity categories, can be harmful to feminist philosophy and ideology since it contri- butes to upholding whiteness and maleness as norms and there- fore fails to “dismantle the system of domination”. In opposition to different versions of identity politics and the analytical and political (...) concept of intersectionality, Davanger complements bell hooks’ notion of imperialist white supremacist capitalist patriarchy with a post-structuralist perspective. Davanger’s answer to feminist and anti-racist struggles based on identity categories is a politics that is built around an “abstract and alienated desire” that makes possible engaging in the struggle for a world without oppression based on identity, regardless of individuals’ own experience of oppression. (shrink)

Many misappropriations and exclusions have arisen from the Western tendency to reduce and manipulate the ideas and values of non- Western religions and philosophies to fit within Western concepts and categories. How might comparative philosophy and religion change if the concepts and categories of non-Western philosophies and religions were taken as primary? This volume explores this question through Western analytic and phenomenological approaches of eminent scholars from both fields, infused with fresh strategies and modalities derived from or inspired by non-Western (...) traditions. A truly groundbreaking collection,_ After Appropriation_ inaugurates an entirely new integrative discipline of comparative religion and philosophy. (shrink)

Aristotle’s thoughts on economic matters are included in his inquiry into the nature of politics. They are certainly ancillary to his thoughts on the education requisite for excellence. Yet this ranking should not cause one to overlook Aristotle’s contributions to the field of normative political economy. To appreciate these contributions, it is helpful to look to the scholarship on Aristotle’s political economy. In this essay such an inquiry is approached through categorizing the scholarship into three stages or waves of interpretation: (...) 1) ‘Aristotle’s Economic Thought’, 2) ‘Aristotle’s “Political” Economy’,, and 3) ‘Aristotle on the Best Possible Political Economy’. The overall goal of this essay is to provide an account of the stages by which it might be useful to think through Aristotle’s political economy. (shrink)

Divining a theory adequate to account for the collapse of the Soviet Union requires the production of evidence depreciated by theorists of international relations realism. Scholars have pursue...

This dissertation, by presenting comprehensive analyses of six poems by the Hungarian poet Sándor Weöres, investigates the poetical forms and the poetical philosophies in these texts. The poems represent specific philosophic spheres of Weöres' poetry. The analyses emerge from the formal elements, and aim to shed light upon the structural coherences between the texts and their philosophical contexts. This method of analysis also complies with Weöres' views on the aesthetics of poetics and his method of writing, where form and structure (...) always played an outstandingly important role. The complex methods used in the analyses are very much influenced by the views and methods of a text stylistics that looks at the literary work as a global entity. Taken together, these analyses illustrate the focal points of a remarkable poetical form and a most profound philosophical context in the poems of an outstanding Hungarian poet. (shrink)

Panenmentalist possibilities are individual pure possibilities existing independently of any mind, actual reality, and possible-world conception. These possibilities are a priori accessible to our intellect and imagination. In this paper, I attempt to shed some panenmentalist light on the discovery of chemical branched chain reactions and its implications on biology and cancer research. I also examine the case of the Belousov–Zhabotinsky reaction which, at first, was believed to be impossible. Finally, I proceed to examine through a panenmentalist lens Szilard’s discovery (...) of the possibility of physical chain reactions and Mullis’s discovery of a polymerase chain reaction. All these major actual discoveries clearly depend on the discovery of the relevant panenmentalist possibilities and the ways in which they relate to one another. (shrink)

Wide-ranging essays making up the first major study of Nietzsche and the classical tradition in a quarter of a century. This volume collects a wide-ranging set of essays examining Friedrich Nietzsche's engagement with antiquity in all its aspects. It investigates Nietzsche's reaction and response to the concept of "classicism," with particular reference to his work on Greek culture as a philologist in Basel and later as a philosopher of modernity, and to his reception of German classicism in all his texts. (...) The book should be of interest to students of ancient history and classics, philosophy, comparative literature, and Germanistik. Taken together, these papers suggest that classicism is both a more significant, and a more contested, concept for Nietzsche than is often realized, and it demonstratesthe need for a return to a close attention to the intellectual-historical context in terms of which Nietzsche saw himself operating. An awareness of the rich variety of academic backgrounds, methodologies, and techniques of reading evinced in these chapters is perhaps the only way for the contemporary scholar to come to grips with what classicism meant for Nietzsche, and hence what Nietzsche means for us today. The book is divided into five sections -- The Classical Greeks; Pre-Socratics and Pythagoreans, Cynics and Stoics; Nietzsche and the Platonic Tradition; Contestations; and German Classicism -- and constitutes the first major study of Nietzsche and the classical tradition in a quarter of a century. Contributors: Jessica N. Berry, Benjamin Biebuyck, Danny Praet and Isabelle Vanden Poel, Paul Bishop, R. Bracht Branham, Thomas Brobjer, David Campbell, Alan Cardew, Roy Elveton, Christian Emden, Simon Gillham, John Hamilton, Mark Hammond, Albert Henrichs, Dirk t.D. Held, David F. Horkott, Dylan Jaggard, Fiona Jenkins, Anthony K. Jensen, Laurence Lampert, Nicholas Martin, Thomas A. Meyer, Burkhard Meyer-Sickendiek, John S. Moore, Neville Morley, David N. McNeill, James I. Porter, Martin A. Ruehl, Herman Siemens, Barry Stocker, Friedrich Ulfers and Mark Daniel Cohen, and Peter Yates. Paul Bishop is William Jacks Chair of Modern Languages at the University of Glasgow. (shrink)

The Nature and Origins of Mass Opinion (1992) provided both a powerful framework for analyzing public opinion and a highly influential account of the role of political elites in shaping public opinion. Zaller's subsequent work has focused less on the mechanics of opinion change than on the role of public opinion in the broader political process. This evolution has entailed sustained attention to V. O. Key, Jr.'s concept of ?latent opinion??the opinion politicians are likely to face in the next election, (...) as distinct from what is currently measureable in surveys. It has also entailed a downgrading of the importance attached to Media Politics??the attempt to govern on the basis of words and images that diffuse through the mass media??relative to Party Politics??the substance of party performance.? In recent work, Zaller and his colleagues have emphasized the key role of interest groups and activists in shaping parties' policy choices, largely free of effective constraint by the mass public. This work provides a rather more pessimistic take on ?The Question of Elite Domination of Public Opinion? than does the epilogue to The Nature and Origins of Mass Opinion. (shrink)

Intelligence estimates based on models keyed to frequency and recency of past occurrences make people less secure even if they predict most harmful events. The U.S. presidential commission on WMDs, the 9/11 commission, and Spain's comisión 11-M have condemned the status quo mentality of the intelligence community, which they see as being preoccupied with today's “current operations” and tactical requirements, and inattentive to tomorrow's far-ranging problems and strategic solutions. But the overriding emphasis in these commissions' recommendations is on further vertically (...) integrating intelligence collection, analysis, and operations. Such proposals to further centralize intelligence and unify command and control are not promising given recent transformations in Jihadist networks to a somewhat “leaderless resistance” in the wake of Al Qaeda's operational demise. To defeat terrorist networks requires grasping novel relations between an englobing messianic moral framework, the rootless intellectual and physical mobility of immigrant and diaspora communities, and the overarching conceptual, emotional, and logistical afford- ances of the Internet. Britain's WWII experience provides salutary lessons for think- ing creatively with decentralized expertise and partially autonomous approaches. (shrink)

The Plight of Emulation: Ernest Meissonier and French Salon Painting. By Marc J. Gotlieb (Princeton, N.J.: Princeton University Press, 1996) 255 pages, $45.00, £33.50 cloth. Charles Darwin's The Origin of Species: New Interdisciplinary Essays. By David Amigoni and Jeff Wallace (eds.) (Manchester: Manchester University Press, 1995) xii + 211 pp., £35.00 cloth, £12.99 paper.Gestalt Psychology in German Culture 1890–1967. Holism and the Quest for Objectivity. By Mitchell G. Ash (Cambridge: Cambridge University Press, 1995) xii + 513 pp., £35.00/$54.95 cloth.The Elm (...) and the Expert: Mentalese and Its Semantics. By Jerry A. Fodor (Cambridge: MIT Press, 1994) 125 pp., $19.95 cloth.Bordering on the Body: The Racial Matrix of Modern Fiction and Culture. By Laura Doyle (New York: Oxford University Press, 1995) 268 pp., £30.00 cloth, £14.99 paper.Mapping the Renaissance World: The Geographical Imagination in the Age of Discovery. By Frank Lestringant, translated by David Fausset, with a foreword by Stephen Greenblatt (Berkeley: University of California Press, 1994) 197 pp., $38.00 cloth.Political Islam: Essays from Middle East Report. By Joel Beinin and Joe Stork (eds.) (Berkeley: University of California Press, 1996) x + 395 pp., $50.00/£40.00 cloth, $20.00/£15.95 paper.Culture and Political Crisis in Vienna: Christian Socialism in Power, 1897–1918. By John W. Boyer (Chicago: University of Chicago Press, 1995) 736 pp., $43.25/£29.95.The Origins of the Modern State in Europe, 13th‐18th Centuries. The Individual in Political Theory and Practice. By Janet Coleman (ed.) (Oxford: European Science Foundation and Clarendon Press, 1996) xxxvi + 395 pp., £50.00 cloth.Getting into the Act: Women Playwrights in London 1776–1829. By Ellen Donkin (London: Routledge, 1996), History/Gender Studies, xiii + 240 pp. Sex and Existence: Simone de Beauvoir's The Second Sex. By Eva Lundgren‐Gothlin, translated by Linda Schenck (London: Athlone, 1996), xii + 329 pp., £16.95 paper, £45.00 cloth.Youth and Authority: Formative Experiences in England 1560–1640. By Paul Griffiths (Oxford: Clarendon Press, 1996).New Inequalities: The Changing Distribution of Income and Wealth in the United Kingdom. By John Hills (ed.) (Cambridge: Cambridge University Press, 1996) xxv + 394 pp., £50.00/$69.95 cloth, £16.96/$27.95 paper.Identity: Essays Based on Herbert Spencer Lectures Given in the University of Oxford. By Henry Harris (ed.) (Oxford: Clarendon Press, 1995) xii + 170 pp., £16.99 cloth.La France du XVIe siècle, 1483–1598. By Arlette Jouanna (Paris: Presses Universitaires de France, “Collection Premier Cycle,” 1996) xx + 688 pp., 149FF.Conceptual Foundations for Multidisciplinary Thinking. By Stephen Jay Kline (Stanford, Calif.: Stanford University Press; Cambridge: Cambridge University Press, 1995). xviii + 338 pp., $45.00/ £30.00 cloth.Writing Across Worlds: Literature and Migration. By Russell King, John Connell and Paul White (eds.) (London and New York: Routledge, 1995) xvii + 284 pp.Italian Journalism: A Critical Anthology. By Robert Lumley (Manchester: Manchester University Press, 1996) 133 pp., £14.99.Printed Commonplace‐Books and the Structuring of Renaissance Thought. By Ann Moss (Oxford: Clarendon/Oxford University Press, 1996) 338 pp., £40.00 cloth.The Fragility of Freedom: Tocqueville on Religion, Democracy and the American Future. By Joshua Mitchell (Chicago/London: University of Chicago Press, 1995) 273 pp., $34.95/£27.95 cloth.After the Victorians: Private Conscience and Public Duty in Modern Britain: Essays in Memory of John Clive. By Susan Pedersen and Peter Mandler (eds.) (London/New York: Routledge, 1994) v + 260 pp., £40.00 cloth.Reading Holinshed's Chronicles. By Annabel Patterson (Chicago: University of Chicago Press, 1994) xviii + 339 pp., £34.50/$49.50 cloth, £13.50/$19.50 paper.The Legacy of Sacco and Vanzetti. By Louis Joughin and Edmund M. Morgan (Princeton: Princeton University Press, 1996) 596 pp.Emerson: The Mind on Fire. By Robert D. Richardson Jr. (Berkeley: University of California Press, 1995) xiii + 671 pp., n.p.g.Erasmus on Women. By Erika Rummel (ed.) (Toronto: University of Toronto Press, 1996) 251 pp.The Exceptional Woman: Elisabeth Vigée‐Lebrun and the Cultural Politics of Art. By Mary D. Sheriff (Chicago/London: University of Chicago Press, 1996.) 353 pp., $40.00 cloth.Russian Literature 1988–94: The End of an Era. By N. N. Shneidman (Toronto: University of Toronto Press, 1995), 245 pp., $45.00 cloth, $19.95 paper.Handel's Oratorios and Eighteenth‐Century Thought. By Ruth Smith (Cambridge: Cambridge University Press, 1995) 484 pp.Bulgaria in a Time of Change: Economic and Political Dimensions. By Iliana Zloch‐Christy (ed.) (Aldershot, UK: Avebury, 1996) 221 pp., £35.00 cloth.La Régression Démocratique. By Alain‐Gérard Slama (Paris: Fayard, 1995) 285 pp., 120.00FF, paper.Mass Enlightenment: Critical Studies in Rousseau and Diderot. By Julia Simon (Albany: State University of New York Press, 1995) xii + 236 pp., $19.95 paper.Cassell Guide to Literature in French. By Valerie Worth‐Stylianou (ed.) (London/New York: Cassell, 1996) 274 pp., $24.95.The King's Army: Warfare, Soldiers, and Society during the Wars of Religion in France, 1562–1576. By James B. Wood (Cambridge: Cambridge University Press, 1996) xvi + 349 pp., £45.00/ $69.96.The International Politics of Russia and the Successor States. By Mark Webber (Manchester: Manchester University Press, 1996) 366 pp., £45.00 cloth, £14.99 paper.The Masada Myth: Collective Memory and Mythmaking in Israel. By Nachman Ben‐Yehuda (Madison: University of Wisconsin Press, 1996) xxi + 401 pp., $54.00/£20.50 cloth.Democracy and Difference: Contesting the Boundaries of the Political. By Seyla Benhabib (ed.) (Princeton: Princeton University Press, 1996) 373 pp., $59.50/£35.00 cloth, $19.95/£16.95 paper.The Path to Christian Democracy: German Catholics and the Party System from Windthorst to Adenauer. By Noel D. Cary (Cambridge: Harvard University Press, 1996) xi + 355 pp., $49.95 cloth.The Aldo Moro Murder Case. By Richard Drake (Cambridge/London: Harvard University Press, 1995) xi + 318 pp., $45.00 cloth.An Unnecessary Man: The Life of Apollon Grigor'ev. By Wayne Dowler (Toronto: University of Toronto Press, 1995) 286 pp. $55.00/£42.90/ $66.00 Europe.The Reformation of the Subject: Spenser, Milton, and the English Protestant Epic. By Linda Gregerson (Cambridge: Cambridge University Press, 1995) 280 pp., £35.00/$49.95 cloth.Kant, Critique and Politics. By Kimberly Hutchings (London/New York: Routledge, 1996) xi + 219 pp., £37.50 cloth, £12.99 paper.Fra Angélico: Dissemblance and Figuration. By Georges Didi‐Huberman, trans. Jane Marie Todd (Chicago: University of Chicago Press, 1995) xiv + 274 pp., n.p.g.Existence et démocratie. By Robert Misrahi (Paris: Presses Universitaires de France, 1995) 247 pp., 145 FF.Le Processus de Paix au Moyen‐Orient. By Maurice Konopnicki and Simon Petermann (Paris: Presses Universitaires de France, 1995) 127 pp., n.p.g.Privatizing Russia. By Maxim Boycko, Andrei Shleifer, Robert Vishny (Cambridge: MIT Press, 1995) ix+ 165 pp., $18.95. (shrink)