Jonathan L. Gorman

Michel Foucault's Force of Flight: Toward an Ethics of Thought By James W. Bernauer Humanities Press International, 1990. Pp. 261. ISBN 0–391–03740–4. $15.00 pbk. Hipparchia's Choice, An Essay Concerning Women, Philosophy, Etc. By Michèle Le Doeuff, translated by Trista Selous Basil Blackwell, 1991. Pp. vii + 364. ISBN 0–631–17639‐X. £45. Psychology Edited by Stephen Everson Cambridge University Press, 1991. Pp. 269. ISBN 0–521–35338–6. £32.50. On the Nature and Existence of God By Richard M. Gale Cambridge University Press, 1991. Pp. 422. ISBN 0–521–40300–6. £35. The Good Polity: Normative Analysis of the State Edited by Alan Hamlin and Philip Pettit Basil Blackwell, 1989, pbk 1991. Pp. vii + 207. ISBN 0–631–18088–5. £14.95 pbk. Language, Saussure and Wittgenstein: How to play games with words By Roy Harris Routledge, 1988, pbk 1990. Pp. xv +136. ISBN 0–415–05225–4. £9.99 pbk. Plausible Worlds: Possibility and Understanding in History and the Social Sciences By Geoffrey Hawthorn Cambridge University Press, 1991. Pp. xiii + 192. ISBN 0–521–40359–6. £27.50. Freedom, Truth and History: An Introduction to Hegel's Philosophy By Stephen Houlgate Routledge, 1991. Pp. 288. ISBN 0–415–06658–1. £35. Locke on Money. Volumes I and II By Patrick Hyde Kelly Clarendon Press, 1991. Vol. 1 Pp. xv + 342. ISBN 0–19–82456–7. £50.00 Vol. II Pp. vii + 322. ISBN 0–19–824837–7 £45.00. L'Union substantielle. I. Blondel et Leibniz By Marc Leclerc Culture et Vérité, 1991. Pp. v + 415. ISBN 2–87299–014–3. Plato's Parmenides By C. C. Meinwald Oxford University Press, 1991. Pp. 192. ISBN 0–1–506445–3. £27.50. Idee und Weltwille: Schopenhauer als Kritiker Hegels By Alfred Schmidt Carl Hanser Verlag, 1988. Pp. 175. ISBN 3–446–15161–3.

Are there independent standards of justice by which we are to measure our activities, or is justice itself to be understood in relativistic terms that vary with locality or historical period? I wish to examine briefly how far two inconsistent positions can both be accepted. I suggest that perhaps our ordinary understanding of reality itself—and in particular political reality—is essentially the outcome of a time of contest, and that there are areas of political reality where matters may be best seen as still being contested. I thus question the need for a single internally consistent point of view, as if it alone were the answer to any particular political problem, and propose that a shared belief that reality is inconsistent may be a viable solution. Using the political scenario of Northern Ireland, I argue that justice requires the deliberate and institutionalised toleration of inconsistent views of the world.

Examples of historical writing are analysed in detail, and it is demonstrated that, with respect to the statements which appear in historical accounts, their truth and value-freedom are neither necessary nor sufficient for the relative acceptability of historical accounts. What is both necessary and sufficient is the acceptability of the selection of statements involved, and it is shown that history can be objective only if the acceptability of selection can be made on the basis of a rational criterion of relevance. 'Relevance' and 'significance 1 are distinguished. The conditions of rationality of a criterion of acceptability are examined with special reference to Popper's criterion of 'falsifiability', which is shown to fail to apply to historical writing. General conclusions are drawn about the implications of the argument for the possibility of the 'unity of science', and about the conditions which need to be met if history is to be objective.