bluuebunny/crossref_metadata_2025_split huggingface dataset:
Marxism and the City
Authors: Katznelson Ira 
Published: March 2005

AbstractDefeated in the East and discredited in the West, Marxism has broken down as an ideology and as a guide to governance. However, for all its flaws, it remains an important tool for understanding and raising questions about key aspects of modern life. In Marxism and the City, Ira Katznelson critically assesses the scholarship on cities that has developed within Marxism in the past quarter century to show how some of the most important weaknesses in Marxism as a social theory can be remedied by forcing it to engage seriously with cities and spatial concerns. He argues that such a Marxism still has a significant contribution to make to the discussion of historical questions such as the transition from feudalism to a world composed of capitalist economies and nation‐states and the acquiescence of the western working classes to capitalism. Katznelson demonstrates how a Marxism that embraces complexity and is open to engagement with other social–theoretical traditions can illuminate understanding of cities and of the patterns of class and group formation that have characterized urban life in the West.
From Feudalism to Capitalism: The Place of the City
Authors: Katznelson Ira 
Published: March 2005

AbstractOne area where Marxism has dealt with the city is the transition from feudalism to capitalism, although this discussion has been satisfactory only in part, since too much is compressed in the very idea of this epochal transformation. Marxism's conception of feudalism has been too narrow: it has treated some 500 years of history in terms of a single direction of change, and it has flattened the dimensions and varieties of transition. Further, Marxism's insistence on parallel treatment as modes of production for feudalism (which fused sovereignty and property), and for capitalism (which did not), is misplaced. Yet even if Marxism's discussion of the transition has been flawed, it is here that some of the most important attempts to make cities a constitutive part of a key historical and theoretical problem are found. This chapter broadens and shifts the terms of this engagement of Marxism with the city – by so doing, it is possible to shed some light on the impact cities had on large‐scale change in early modern Europe, and, in turn, on the ways cities as places were altered by the demise of feudalism.
Interpreting Kant's Critiques
Authors: Ameriks Karl 
Published: March 2005

Abstract
This volume contains essays on all three main areas of Kant’s work: theoretical philosophy (the first Critique), practical philosophy (the second Critique), and aesthetics (the third Critique). It begins with a substantial, specially written introduction that sets out main themes in the structure and interpretation of Kant’s Critical philosophy. The first part of the book (Chs. 1–5) includes several of the author’s well-known essays on the Critique of Pure Reason, emphasizing Kant’s central theoretical notions of a transcendental deduction and transcendental idealism, and providing an extensive review of recent English and German scholarship in this area. Part II (Chs. 6–11) includes new discussions of the Critique of Practical Reason and its relation to Kant’s other main work in moral theory, the Groundwork of the Metaphysics of Morals. Part III (Chs. 12–14) focuses on taste and the Critique of Judgment and on the controversial hypothesis that even in this area Kant’s position is fundamentally objective and conceptual. This collection demonstrates in detail how, for understanding the basic structure of any one of Kant’s Critiques, it is extremely helpful to remember its logical and historical relation to Kant’s other Critiques. This book also makes interpretation itself a central issue. Not only does it offer a series of interrelated interpretations of Kant’s main works but it also argues that the difficulty of interpretation itself is a central feature of the Critical philosophy, and that the difficulties of that philosophy have become paradigmatic for modern philosophy in general.
Kant's Deduction of Freedom and Morality
Authors: Ameriks Karl 
Published: March 2005

Abstract
Concerns a pivotal development in Kant’s practical philosophy, one that confirms the central role of judgement and experience in Kant’s philosophy. Kant’s first major work in practical philosophy, the Groundwork of the Metaphysics of Morals (1785), suggests a very intriguing but ultimately unsatisfying argument for the validity of morality, one that starts at first from a mere consideration of the general nature of human judgement. For a wide variety of inadequately appreciated considerations having to do with refinements in his epistemology and theory of mind between the two editions of the first Critique, Kant’s second major work in practical philosophy, the Critique of Practical Reason (1788), adopts a very different and explicitly more regressive strategy. Argues that there is a ‘great reversal’ in Kant’s position here, contrary to the readings of scholars such as Paton, Beck, and Henrich, who have contended in effect that there exists a deep continuity in these major texts, either because there is also something like a regressive strategy already in the Groundwork or because there is also a non-regressive strategy carried forward into the second Critique. Kant’s discussion in the second Critique makes fully explicit, for the first time, that the ‘experience’ lying at the basis of his practical philosophy is not anything as general as the apparent spontaneity of the mind in the process of judging or willing as such, but instead involves a kind of absolute freedom that can be grounded only regressively through the specific premise of a binding form of moral experience (called ‘the fact of reason’).
Kant on the Good Will
Authors: Ameriks Karl 
Published: March 2005

Abstract
Focuses on a normative question central to the beginning of Kant’s Groundwork, the concept of a good will. After distinguishing three varieties of the concept that can be constructed from Kant’s writings and criticizing several recent readings concerning them, it concludes that one can make the best sense of Kant’s intentions here by connecting the good will not to an individual act or perfect attitude but to the entirety of one’s character. Once this is done, however, there remain some very hard to understand basic features of Kant’s notion of character: his account of temptation, and his claim that we all can and should go through a fundamental moral conversion.
Kant's Groundwork III Argument Reconsidered
Authors: Ameriks Karl 
Published: March 2005

Abstract
Provides a detailed critical account of the beginning of the argument of part III of Kant’s Groundwork, the section of his writing in which he seems to come closest to offering a direct proof of our absolute freedom. It contends that there are several ambiguities and missteps in what seems to be Kant’s main line of argument here, but these need not count again Kant’s ultimate position. On the contrary, realizing that there may be such fundamental flaws in this part of the Groundwork is the easiest way to understand why Kant never directly refers back to it and why he reversed his method of presentation so dramatically in the second Critique.
‘Pure Reason of Itself Alone Suffices to Determine the Will’
Authors: Ameriks Karl 
Published: March 2005

Abstract
Provides a more detailed account of how the treatment of the ‘fact of reason’ in the second Critique can be read as an explicit reversal of Kant’s earlier procedure. In now clearly insisting on disallowing any route to a claim of absolute freedom that does not rest on the moral law, Kant reaches a position that puts the least strain on the theme that came to dominate the final version of his first Critique (1787), the claim that we have no privileged theoretical knowledge of the self, not even of its absolute spontaneity. The downside of this result is that Kant also calls freedom the ‘keystone’ of his Critical philosophy, the centre of his effort to help rebuild all philosophy, life, and culture around the notion of autonomy. Without any theoretical argument or uncontroversial practical foundation for this keystone concept, Kant’s insistence on autonomy can appear vulnerable and so it is no surprise that Kant’s system was heavily revised by his immediate successors who were desperate to find new and stronger ways to undergird the autonomy that they were even more enthusiastic about than Kant himself.
The English School and International Theory
Authors: Suganami Hidemi 
Published: March 2005

AbstractThe author outlines and assesses the contribution the English School of International Relations to theory in the study of world politics by discussing in turn each of three aspects of theorizing: ‘explanatory’, ‘normative’, and ‘international’. Explanatory theory aims to help understanding of how it is that the realm of world politics works out the ways it appears to do, while normative theory elucidates the steps through which some fundamental normative presuppositions lead to conclusions regarding what should be done in world politics. The author uses the term ‘international theory’ in Martin Wight's specific sense of the term as ‘a tradition of speculation about relations between states, a tradition imagined as the twin of speculation about the state to which the name “political theory” is appropriated’. As the discussion progresses, some other senses of the word ‘theory’ are also brought to attention to elucidate the activities of the English School. In sum, the author argues that the English School's explanatory theory is woefully underdeveloped, its normative theory is in need of further reflection, while its international theory offers a useful way of interpreting world politics.
Traditional Political Realism and the Writing of History
Authors: Spegele Roger D. 
Published: March 2005

AbstractPart Two of the book begins with a discussion of realist and English School of International Relations approaches to writing international history, in which the author argues that the appreciation of history that underpinned early English School thinking was reminiscent of that which also framed ‘traditional classical’ realist approaches to the subject. The author refutes D. C. Copeland's (2003) structuralist critique of the English School and argues that the School's early thinkers may provide a teleological account of agent‐led historical change that could enable traditional realists to regain ground lost to the structuralists in the past few decades. Focusing on the conceptions of history of two distinguished members of the English School, E. H. Carr and Herbert Butterfield (although their views are in some respects diametrically opposed), he argues that both implicitly accepted different renditions of a teleological view of history. He advances a case for treating human actions as directed to the agent's – both individual and collective – goals and purposes, an idea that scientific empiricism would be obliged to reject but which may unite the English School and traditional political realism. In addition, he suggests that the mix of English School and political realism provided by Carr and Butterfield offers an understanding of history that can challenge dominant neorealist and neoliberal accounts in two principal ways: first, in that it offers an account of history that focuses on the intentional actions of actors, and second, because it provides a convincing method for identifying the causes of historical change by focusing on the reasons for change.
The Question of Culture
Authors: O'Hagan Jacinta 
Published: March 2005

AbstractConsiders the relationship between culture and international society, a question that subtly permeates the work of the English School of International Relations. Begins by examining ideas among the first wave of English School authors about the role of culture in the formation of international society. Next, it considers assumptions about the relationship between culture and international society to be found among contemporary English School authors. The key issues addressed here include the role that culture plays in establishing order and stability in international society, the role that key institutions of international society play in managing cultural diversity (cultural pluralism), and the relationship between culture and perceptions of equity and justice within international society. Then seeks to draw together discussion of these three cultural issue areas to reflect on their implications for the functioning and cohesion of contemporary international society.
Counting Jacob's Twelve Sons
Authors: Douglas Mary 
Published: March 2005

Abstract
Develops the author's argument that the motivation of the priestly editors of the Pentateuch, and in particular of Numbers and Leviticus, was strictly professional and priestly. The author asks why, in the Book of Numbers, does the editor keep listing the names of the twelve tribes of Israel (descendants of the twelve sons of Jacob), and puts forward the thesis that they were using the stories of the patriarchs as an allegory of their own concerns about the unity of the cult of the Hebrew God: their choice to write about fraternal rivalry was not arbitrary. The first section of the chapter looks specifically at the strife between the brothers Joseph and Judah, the founding patriarchs of Samaria and Judah, and the precarious relations between those countries. The following sections look at other aspects of the Pentateuch in the same way – as allegory, and as a way of addressing contemporary problems affecting the editors themselves: editors who believed that all the sons of Joseph were co‐heirs of the Covenant, and that authority rested with the Aaronite priesthood. In this context, the discussion covers the different manifestations of God as angry and forgiving in Numbers and Leviticus, the issue of unity and defection between the brother tribes and brother priests of Israel, and the story of Jacob himself, his favourite son Joseph, and Joseph's sons, Ephraim and Manasseh.
Jacob Weeping for Joseph
Authors: Douglas Mary 
Published: March 2005

Abstract
Continues the argument advanced in the first chapter on the anxiety of the Pentateuch's priestly editors about the solidarity between Judah and the descendants of Joseph's sons Ephraim and Manasseh. It addresses the concept of the Day of Atonement, which in the post‐exilic period was associated with Joseph, and is found in the Book of Jubilees, where the ceremony is described as a sin‐offering of a goat. The different sections of the chapter look at the conflicting meanings attached to the ceremony of the scapegoat (or goats) offering – fraternal reconciliation versus unbrotherly rejection. They discuss: the meaning of the ‘scapegoat’; Greek and Hebrew manifestations of the ceremony; scapegoat rituals around the world, the levitical purification ceremony – including the interpretation of the word Azazal (here viewed as the goat that is chosen to be presented to God alive and is then sent away, in contrast to that chosen as the sacrificial sin‐offering); Aaron's sacrifices of atonement; the need for transfer of the sins of Israel to an animal; the bearing of sin by an animal, the punishment of the sin‐bearing animal by exile; the parallels of the goat rites with the rites of two birds in Leviticus and with the stories of two brothers with uneven destinies (Isaac and Ishmael, and Jacob and Esau) in Genesis; and parallels between the assigning of the scapegoat and the commissioning of the Levites or the commissioning of Joshua by Moses in Numbers. The author argues that not much is left of the idea levitical scapegoating ceremony, and suggests that the priestly editors covered up their deep interest in politics and morals by writing in parables but dramatizing their teaching in vivid rituals.
Balaam Delivers God's Blessings on All Israel
Authors: Douglas Mary 
Published: March 2005

Abstract
Balaam's story in Numbers is here viewed as a burlesque, in fact a political satire, about the foreign prophet (or magician), Balaam, whom God chooses as his mouthpiece. The author's thesis is that the priestly editors kept the story in the Book of Numbers because it served their purpose in being aimed against policies of which they disapproved in post‐exilic Judah, and supported their interests in conveying the essential priestly message to Judah and Samaria: that they are destined to be one great people, that Israel should be united. Its other objective may have been to poke fun at the King of Persia (King Balak in the Balaam story) – and his henchman, the Governor of Samaria (Balaam himself); the concluding part of the chapter portrays the patient she‐ass of the Balaam story as the people of Israel themselves. The story is first outlined and then analysed in detail. Various interpretations are offered, but the major issue addressed is the story of Balaam as ‘the story within the story’ (or synecdoche) in the context of the literary genre of the Book of Numbers; the words of Balaam are studied very carefully to support this idea.
5 Problems in Reading the Priestly Books
Authors: Douglas Mary 
Published: March 2005

Abstract
The introduction to this chapter highlights the high culture of the priestly editors of Leviticus and Numbers and the fact that they were writing for each other in a once fashionable style that used structural devices such as verbal and thematic parallelism and ambiguity, but was fast becoming esoteric, obscure, and archaic; in other words, there was a vast gulf between the editor‐priests and their congregations. The author's interpretation of Leviticus and Numbers has been attacked as improbable on the grounds that if it was correct it would have been anticipated before: structural clues would have been noticed. The argument advanced here is that the two books have not before been searched for clues to their structure – such a search was not the approach of the early rabbis, nor was it possible in the period after the priestly editors had gone by the time of the destruction of the Second Temple, for the Levites who had succeeded to their role were less learned. The various sections of the chapter first look at the characteristics of the Levite interpretation of the Pentateuch, Bishop Lowth's eighteenth‐century discovery of biblical parallelism, parallelism as a typical convention of Semitic literature, and Mishnaic parallelism. The remaining sections present a detailed analysis of the structure of the Book of Leviticus: the prominent role of impurity in relation to the protection of the tabernacle from contamination but the concomitant inclusion of the poor and the stranger; the altar as focus of religion in the form, represented in Leviticus by the use of the desert tabernacle as an architectural model of the Book itself; and features of the style of Leviticus – the two violent events in Chs 10 and 24 (which divide the Book into three parts), the designation of the Book as one of three parts with three centres (Chs 8–10, 18–20 and 25–27), and its mid‐turn, which is centred at Ch. 19.
The Body/House Cosmogram
Authors: Douglas Mary 
Published: March 2005

Abstract
Continues with the analysis of the structure of the Book of Leviticus that was started in the Ch. 5. Its literary scheme and the annual ritual cycle of the priests in the tabernacle both celebrate the same, all‐embracing model of the universe, which holds good for Mount Sinai, the Covenant and the tabernacle: this is the microcosm – a microcosm whose centre can be both at the summit and at the heart (or the head). The first part of the chapter introduces the characteristics of a microcosm and of its analogies, pointing out that it reduces ambiguities, although at the same time problems may be caused by the conflation of analogies, such as that between body and house in the gospels. Various examples of microcosms are outlined – the Chinese emperor, the flow model of the Lele people in the Congo, the Berber house (or world reversed) of Pierre Bordeau, Paul's microcosm in the New Testament, and the relations between analogy and practical reason are discussed. The last part of the chapter looks specifically at Leviticus’ body/temple analogy as a functioning microcosm (in which the analogies rest on a basis of proportionality – in this case, a tripartite design embodying the sacrificial animal, the shape of the tabernacle, and the proportions of the original epiphanic Mount Sinai), at the Book of Leviticus as a body, and at the view of the virtual tabernacle of the exile (which period was when Leviticus was composed and edited) and the changes in interpretation that occurred on return from exile.
Uncleanness and Taboo Draw the Lines of the World
Authors: Douglas Mary 
Published: March 2005

Abstract
Taboos are effective for guarding thought, and this chapter is about the equivalent role of performance in protecting what is known: it suggests that taboos should be seen as performative acts that stop the confusion of categories of purity/impurity. The author advances her thinking on the dietary rules of Leviticus from her earlier intellectualist approach that considered the rules as isolated categories of infringement, to a consideration that they are a codification of the law of impurity, in which food impurity is related to the defilement of the temple or body: Leviticus, then, is not just a ritual handbook, but much more. The first part of the chapter discusses approaches to taboos in relation to impurity, the politics of purity, forensic problems – as illustrated by the development of the extensive classificatory taboo systems for hunting by the Huaulu of the Celebes Islands, and taboos as building blocks for world‐making. The last part of the chapter turns to Leviticus itself, looking at silence about forensic impurity in Leviticus 1–17, at Jacob Milgrom's view of impurity in Leviticus as a defilement of the tabernacle and the divine power to purify it in a grand ceremony every year on the Day of Atonement, at clean and unclean animals, at the defiling of bodies listed in Leviticus 12–15, and the tabernacle as a microcosm in the context of the final editing of the priestly books during the Babylonian exile (when the temple had been profaned and destroyed, and there was no place to sacrifice or purify). Within the frame of reference for everything is the relation of the people of Israel to their God, and the dietary laws are here viewed as analogies: what cannot be offered to God at the altar may not be consumed as food, and there is no way to understand the law of impurity without considering the whole priestly project.