States of Nature

Author(s):  
Bryan Wagner

This chapter focuses on Robin D. G. Kelley and Earl Lewis' standard interpretation of the tar baby story. Recurring themes in this interpretation include the affirmative emphasis on the independent culture of the slave quarters, construed as a counterbalance to the deadening routine of suffering and exploitation; the idea that stories like the tar baby were designed to instruct slaves in the methods necessary for survival, encouraging caution and modeling tactics of deception and misdirection; and the suggestion that there is nothing “distant and abstract” about the tar baby, as the story is grounded in everyday existence. This interpretation extends to twentieth-century folklore anthologies describing the vicarious satisfaction that slaves found by identifying with the underdog in trickster stories.

2007 ◽  
Vol 38 (3) ◽  
pp. 381
Author(s):  
Joseph E. Taylor, ◽  
Tina Loo

Genealogy ◽  
2021 ◽  
Vol 5 (2) ◽  
pp. 38
Author(s):  
Brian Lightbody

In his work Truth and Truthfulness, Bernard Williams offers a very different interpretation of philosophical genealogy than that expounded in the secondary literature. The “Received View” of genealogy holds that it is “documentary grey”: it attempts to provide historically well-supported, coherent, but defeasible explanations for the actual transformation of practices, values, and emotions in history. However, paradoxically, the standard interpretation also holds another principle. Genealogies are nevertheless polemical because they admit that any evidence that would serve to justify a genealogical account is indexical to a perspective. In short, genealogies are not true per se. This view of genealogy leaves it vulnerable to three criticisms. I call these three: (1) the reflexive, (2) the substantive, and (3) the semantic. In contrast, Williams argues that all genealogies provide a functional account for the manifestation of something and further, that a State of Nature story subtends these accounts. The upshot of Williams’ approach is that it makes for strange philosophical bedfellows. For example, Nietzsche’s account for the rise of Christian morality shares methodological features with Hobbes’ functional explanation for the emergence of civilization and yet Nietzsche seems to take issue with genealogists who are hypothesis mongers gazing haphazardly into the blue. In the following article, I flesh out, more fully, how to make sense of Williams’ novel reclassification of genealogy. I show that Nietzsche’s genealogies are State of Nature stories and, just like Hobbes’ State of Nature story in chapter thirteen of Leviathan, are subtended by our collective corporeality. I then demonstrate how Nietzsche’s three stories in the Genealogy, when brought together, serve to undermine what Williams refers to as “… a new system (of reasons)—which very powerfully resists being understood in such terms …” Finally, I explain how my reconstruction of Williams’ interpretation of the genealogy immunizes it against the three criticisms noted above.


Author(s):  
Peter Cheyne

Part I of this book acquaints the reader with Coleridge’s sense of reason through his theories of sense and imagination. Chapter 1 pursues the intuitive aspect, for Coleridge, in thinking and knowing, as the sensuous nature of knowledge. Section 1.1 examines the intellectual drive—the metaphysical nisus—in terms of the physical senses and the chase which drove him to an ideal sense of contemplation as Sabbaths to epistemic and philosophical labour. Section 1.2 traces Coleridge’s legacy in culture, philosophy, and religion through the nineteenth century, especially in Britain and the United States, before following his reception in twentieth-century philosophy. The chapter then argues that a standard interpretation of Coleridge has remained elusive for four reasons: his aim to transform readers; his wide reading being difficult for scholars to assimilate; the sheer breadth—over fifty separate books—of his writings; and his complex relation with German idealism. Section 1.3 outlines Coleridge’s organicism and holistic anti-reductionism, and his concomitant opposition to extremes in materialism and empiricism, as he strove to overcome alienation.


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