Carol Gould

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Japan, France, and East-West Aesthetics: French Literature, 1867-2000Carol S. GouldJapan, France, and East-West Aesthetics: French Literature, 1867-2000. By Jan Walsh Hokenson. Madison and Teaneck: Fairleigh Dickinson University Press, 2004. Pp. 520. $80.00.Jan Walsh Hokenson's masterful work, Japan, France, and East-West Aesthetics: French Literature, 1867-2000, traces the migration of the Japanese aesthetic into French art, through French literature, and ultimately into Western modernism and postmodernism. Despite the title, this book goes beyond French poetics, for it deals with some philosophical views about knowledge and art, and it offers an extended argument for the value of comparative studies, including comparative philosophy. The author moves easily among the areas of literature, art, and philosophy, all of which she discusses with authority.Her story begins with the birth of 'japonisme,' the term coined by critic Philippe Burty in 1876 to refer to the passion-artistic and commercial-for things Japanese. She identifies three waves of japonisme in French literature: pre-World War I, between the wars, and post-World War II. She leads the reader through each of these waves, detailing the cultural and artistic milieu in each and closely analyzing key figures.For the origins of japonisme, Hokenson takes us to the studio of Parisian engraver, printmaker, and designer Felix Bracquemond in 1856, which was just after the end of Sakoku. Bracquemond, according to the "most persistent legend," [End Page 699] opened a box of Asian ceramics and discovered that they were wrapped in extraordinary materials-layers of Hokusai woodcut prints the likes of which he had never seen. He summoned members of his circle, which included Manet, Degas, and Whistler (pp. 13-15). It is thus through an intriguing historical contingency that this relatively inexpensive, mass-produced art form would become the inspiration for some of the most personal and expensive art works today. More relevant to Hokenson's interest, however, is the fact that these woodcuts would be a seminal force in the direction of French letters.Had Bracquemond not had the vision to see the artistry of these prints or had the shipper used a different packing material, would Western painting and literature have taken a different turn? Would the West have seen impressionism, symbolism, or art nouveau? Would Proust, Claudel, Mallarmé, and others have written different works? From Hokenson's account one gleans that the French avant-garde eye was ready to see Hokusai and others, for artists felt that the mimetic view of art had led them to an impasse. Visual and literary artists were ready to abandon the Renaissance ideals of verisimilitude, perspective, the integrity of space, and the linearity of time. They were ready to accept the fragmentation of picture space, perspectivism, and suggestiveness that were all characteristic of the Japanese aesthetic.She explains how Henri Bergson, with his theories of intuition and subjective time, provided a philosophical foundation for the artistic commitments of the early japonistes. She documents the access many of the japonistes had to Bergson. Bergson, like the japoniste poets and painters themselves, emerged from a French tradition of using subjectivity as a starting point. The reader sees this respect for the subjective interact with various Japanese influences over the course of the twentieth century. The receptiveness to the haiku exemplifies this phenomenon, as it begins from a fleeting, intuitive, personal experience. She points out that "by 2000, the haiku was almost a commonplace in French poetry" (p. 407).Although she says little about what Bergson may have absorbed from the japonistes, she does tell of the little-known influence exerted by the Japanese phenomenologist Kuki Shūzō in 1928 on Jean-Paul Sartre. Both Sartre and Simone de Beauvoir either forgot this relationship or forgot to mention it in their respective narratives about the development of existentialism. Indeed, this was not discovered, Hokenson reports, until the 1980s. She rightly points out that that this changes the usual story about French philosophy in the early twentieth century, for it means that Sartre became acquainted with German phenomenology before 1932 and from someone other than Raymond Aron (pp. 333-334, 343, 474 n. 10). In a fascinating discussion of Kuki's...

This paper investigates the import for a conception of democratic socialism of Marx’s well-known principle “From each according to their abilities, to each according to their needs,” arguing that it is best taken together with another of his principles: “The free development of each is the condition for the free development of all.” It considers their implications for the near term rather than some possible ultimate form of communal society, and also brings in a principle that I have developed previously—equal positive freedom—which in some ways synthesizes the other two. In analyzing the abilities and needs principle, the notion and extent of needs are explicated, seeing them as including not only material needs, but needs for recognition and for relationships. Marx’s crucial insight that distribution largely depends on the organization of the production process also comes into play. On these bases, the paper proposes that a system of democratically managed firms forms the centerpiece for democratic socialism, supplemented by some other institutions that would work to meet basic needs. The paper also proposes a role for the norms of reciprocity and solidarity, in addition to those of freedom and equality that are most evident in the three principles. Finally, the relative inattention to social reproduction in the early Marxist tradition is addressed with an interpretation of the notion of socializing care and a consideration of its import for institutional design, including cooperative ways of providing such care. Throughout, Marx’s distinctive notions of social individuality, socialized wealth, and the free development of individuals are appealed to for the guidance they can provide for interpreting the abilities/needs principle for the period ahead.

Traditional conceptions of informed consent seem difficult or even impossible to apply to new technologies like biobanks, big data, or GMOs, where vast numbers of people are potentially affected, and where consequences and risks are indeterminate or even unforeseeable. Likewise, the principle has come under strain with the appropriation and monetisation of personal information on digital platforms. Over time, it has largely been reduced to bare assent to formalistic legal agreements. To address the current ineffectiveness of the norm of informed consent, I suggest that we need a notion of structural injustice (on a distinctive interpretation, elaborated here, which takes account of unequal power and property relations). I then argue that in order to protect and enhance people's freedom, we have to go beyond traditional applied ethics and introduce perspectives from democratic theory and social philosophy. I attempt to show how applications of the ‘all‐affected principle’, together with new forms of democratic participation, deliberation, and representation can helpfully frame the narrower principle of informed consent. There is an important role for what we could call collective consent, and informed consent can only succeed in increasing individual agency if it is situated within enhanced forms of democratic decision‐making.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:White Collar Zen: Using Zen Principles to Overcome Obstacles and Achieve Your Career GoalsCarol S. GouldWhite Collar Zen: Using Zen Principles to Overcome Obstacles and Achieve Your Career Goals. By Steven Heine. New York: Oxford University Press, 2005. Pp. ix + 198.In these days of corporate corruption, downsizing, and outsourcing, not to mention the continuous cutbacks in the Academy, it is no surprise that people are open to unconventional ways of looking at life and work. Several years ago, Epicurus became a best-selling author in Italy, and more recently we have seen philosophical approaches from authors such as Alain de Botton (Consolations of Philosophy), Lou Marinoff (Plato, Not Prozac), and Tom Morris (If Aristotle Ran General Motors), to name a few. Steven Heine's White Collar Zen: Using Zen Principles to Overcome Obstacles and Achieve Your Career Goals applies as well to the academic as to the corporate workplace.Heine has written White Collar Zen from the standpoint of a scholar of Buddhism and a professional academic administrator. That he has been extremely successful [End Page 123] at both should make one take a serious look at this book. Given the indifference of both institutions and the natural world to human suffering (think of Enron and Hurricane Katrina), we all need survival skills, and Heine shows us how we can acquire them in our professional lives by applying Zen philosophy. While his expressed purpose is not to illuminate the subtleties of Zen, the attentive nonspecialist reader can glean much about the tradition nonetheless and, like the Zen specialist, find new paths for navigating around the foxholes in organizations.Zen, as Heine points out, infiltrated American culture over one hundred years ago and has made its way into subcultures beyond the American-Japanese, for example the worlds of psychotherapy, the arts, medicine, and even some of the more liberal branches of Judaism and Christianity. In case a novice feels unprepared to use Zen for success, Heine points out that Zen has great flexibility, that it is not orthodoxy. "Discover your own way... of 'being Zen,"' he tells us (p. 10).While it might seem clear that Zen could foster creativity, introspection, and self-understanding, the philosophical reader might raise two questions about using Zen to achieve worldly power. First, how can Zen, with its well-known requirement for periods of solitude, be a guide in the workplace? Second, is this endeavor consistent with the Zen principles that the ego is a mirage and that desires are fruitless?Heine does not explicitly address these matters as problems, but the reader will find them resolved by the end of the book. Do not be deceived by his informal tone or his hip references to the likes of Bob Dylan. The logic of this book is carefully mapped out. As for the first issue, Heine demonstrates that the sort of isolation prescribed by Zen makes us more fit for organizational life. With regard to the second, human life, according to Zen, is a series of constantly vanishing moments. Success is simply survival and gaining the ability to be in each moment fully. The Zen philosophy, like the Heraclitean, does not shy away from the inconsistencies to which reflection leads us. Thus, Zen does not require that we resolve the tension between the twin needs for solitude and life with others. White Collar Zen is a guide to accepting this fact without anxiety.The self, according to Zen, is not an atomic individual, but something constantly in flux and part of a whole. Everything is Buddha nature, and meditation is the way to discover it. The Unmoving Mind is the state within each of us that can transcend the perspective of our own desires, peculiarities, interests, and ego. To look at events from the standpoint of the Unmoving Mind is to look at them from a higher perspective. It gives one tremendous freedom to choose wisely, because this cleanses the self of petty resentments. When a conflict can be resolved in a way that benefits everyone, each individual will benefit. When one is glued to one's own vantage point, it is difficult to want to act for the benefit...

This paper offers a genealogy of the ancient predecessors of Logic-Based Therapy. While LBT has an apparent affinity with Stoicism, I argue that LBT has a tripartite foundation in Socratic Rational Inquiry, Platonic philosophical psychology, and Aristotelean ethics. Secondly, I argue that LBT could help a client attain self-knowledge and “moral proprioception.” Given that LBT involves an examination of one’s belief system and a recognition of the subconscious faulty premises, it may implement a new, more adaptive understanding. By targeting self-defeating habits of interpreting the world, LBT can give clients a new self-understanding that enables them to interact with others and avoid unfortunate life choices and ways of interacting with significant others. I offer a hypothetical case from fiction pointing to the way LBT could transform the character’s life. LBT may enrich other therapeutic modalities, such as psychoanalysis or psychiatry, but it achieves different goals.

The concept of solidarity has recently come to prominence in the healthcare literature, addressing the motivation for taking seriously the shared vulnerabilities and medical needs of compatriots and for acting to help them meet these needs. In a recent book, Prainsack and Buyx take solidarity as a commitment to bear costs to assist others regarded as similar, with implications for governing health databases, personalized medicine, and organ donation. More broadly, solidarity has been understood normatively to call for ‘standing with’ or assisting fellow community members and possibly also distant others in regard to their needs, whether for its own sake or in order to realize the demands of justice. I argue here that the understanding of solidarity in the existing bioethics literature is unduly restricted by not sufficiently theorizing the notion of structural (or systemic) injustice and its import for understanding solidarity. Extending traditional conceptions of labor and social movement solidarity, I contrast unitary solidarity within a given group with ‘networking solidarities’ across groups. I analyze the meaning of structural injustice and its significance for solidarity, including countering institutionally entrenched inequalities and economic exploitation. I then apply this broadened conception to healthcare, discussing structural problems with the U.S. insurance system and the solidarity movements addressing its deficiencies. I analyze some natural disasters and global health challenges that were aggravated by structural injustices, along with the solidarity movements they engendered. Finally, I revisit the questions of governing health databases and of personalized medicine with the enlarged conception of solidarity in view.

In this article, I argue for a reconsideration of the taxonomy of the Histrionic Personality Disorder. First, HPD does not carry the negative ethical implications of the other Cluster Bs, which are Anti-Social, Borderline, and Narcissistic. Using Aristotelian notions of character as a heuristic device, I argue that ontologically HPD is not a personality disorder, but instead a cultural disorder, a result of attitudes toward traditionally feminine styles of interaction. This explains the confusion in the research between HPD and hysteria and also the curious paucity of literature on HPD itself in contrast to the other Cluster Bs.