In this paper, I discuss Eugene Gendlin’s contribution to radically temporal discourse , situating it in relation to Husserl and Heidegger’s analyses of time, and contrasting it with a range of interlinked approaches in philosophy and psychology that draw inspiration from, but fall short in their interpretation of the phenomenological work of Husserl and Heidegger. Gendlin reveals the shortcomings of these approaches with regard to the understanding of the relation between affect, motivation and intention, intersubjectivity, attention , reflective and pre-reflective (...) self-consciousness, the basis of mathematical naturalism and sensori-motor models of behavior. Gendlin traces the weaknesses of these approaches in the above areas to the way these perspectives construe time. (shrink)

In this paper I present an interpretation of Deleuze's concept of the virtual. I argue that this concept is best understood in relation to the problematic of individuation or differentiation, which Deleuze inherits from Duns Scotus. After analysing Scotus' critique of Aristotelian or hylomorphic approaches to the problem of individuation, I turn to Deleuze's account of differentiation and his interpretation of the calculus in chapter 4 of Difference and Repetition. The paper seeks thereby to explicate Deleuze's dialectics or theory of (...) Ideas, his approach to the principle of sufficient reason, and the concept of the virtual itself. (shrink)

An original metaphysical proposal building on classical and contemporary sources. In Centering and Extending, Steven G. Smith retrieves and refashions some of the best ideas of classical and early modern metaphysics to support insight into the natures of mental and material beings and their relations. Avoiding what he critiques as distortive paths of idealism, materialism, repressive monism, and overly permissive pluralism, Smith builds his framework on centering and extending as universal principles of formation. Identifying the basic consistency of being with (...) these principles in symmetrical partnership enables a naturalist process view that, unlike Whitehead’s, does not overbalance toward the subjective and teleological and, unlike Deleuze and Guattari’s, does not overbalance toward the material and chaotic. This view supports useful conceptions of mind and matter, form and energy, reason and cause, and a layered world order without relying on a blind concept of supervenience or emergence. It also respects and reinforces a division of roles between metaphysical sense-making and spiritual determinations of meaningfulness. Steven G. Smith is Jennie Carlisle Golding Professor of Philosophy at Millsaps College. He is the author of several books, including Worth Doing, also published by SUNY Press. (shrink)

The study of world politics in theoretical and empirical terms has recently witnessed an upsurge of interest in the question of complexity, drawing upon complexity theory; particularly, renewed interest in emergent properties and the aleatory nature of the political. This article seeks to demonstrate, primarily via an exploration of the work of Gilles Deleuze and Manuel DeLanda, the possibilities for a type of thinking about the ‘international’ that utilises the notion of social complexity as its primary mode of enframing the (...) major dimensions to world politics. As such it argues for a theoretical reconceptualisation of the system of states, markets and societies as individual and overlapping scale-entities, each possessing causal agency, with overlapping and enmeshed boundaries, situated in their historical and concrete manifestations. The reified concepts of polity, economy and society are re-cast in the language of assemblage theory as ordering, exchanging and cohering, thus highlighting process in world politics and providing a theoretical base better equipped to cope with complex social processes and practices. And this I conclude clears the way to re-situate international space theoretically as a complex adaptive system. (shrink)

This thesis uses Manuel DeLanda's realist emergentist ontology to indicate a foundation for an ethics of open possibility and experimentation. DeLanda's emergentist ontology will be used as a bridge that links nature as a creative system to human life as self-consciously creative. As an emergent goal of human life as such, personal experimentation has an irreducibly ethical dimension. I will argue that John Russon's concept of mutual equal recognition or universality-as-sharedness best explicates the ethical implications implied by but not explored (...) in the work of DeLanda. Chapter 1 is a general introduction and lays out the three competing views to which this thesis is opposed and to which it offers an alternative. Chapter 2 explains the meaning and implications of DeLanda's conception of natural processes as creative, suggesting that there are ethical implications for how we ought to live life if reality is as DeLanda claims. These ethical implications are emergent properties of natural and social organisation. Thus, Chapter 3 will look at a selection of material from other contemporary thinkers on emergence, aiming to bring DeLanda's conception into further relief and explain its unique appropriateness for the ethical implications this thesis is explicating. In Chapter 4, the ethical implications of DeLanda's ontology will be made fully explicit. I will demonstrate how Russon's principle of mutual equal recognition is an emergent property of human history and, as such, the social foundation for the ethics of personal experimentation and open possibility implied by but not explicated in DeLanda's ontology. (shrink)