This paper critically examines Sartre's argument for the meaninglessness of life from our foundationless freedom. According to Sartre, our freedom to choose our values is completely undetermined. Hence, we cannot rely on anything when choosing and cannot justify our choices. Thus, our freedom is the foundation of our world without itself having any foundation, and this renders our lives absurd. Sartre's argument presupposes, then, that although we can freely choose all our values we have a meta-value that we cannot choose: that values are acceptable only if they are justified by some independent factor rather than by one's free choice. I argue that we need not accept this presupposition: subjectivists may well choose to be 'proud subjectivists' who are pleased with, rather than ashamed by, their subjectivism. Indeed, many subjectivists, including those considering the meaning of life - for example, Harry Frankfurt and Brooke Alan Trisel - adopt this position.
Limits and Options for Epistemological Orientations
This article identifies what Sir Edmund Leach once called 'amongitis' as one of socio-cultural anthropology's major problems that make interdisciplinary dialogues on evidence-based epistemological topics difficult. Topics of wider and larger scale, however, can and should be addressed if anthropology brings out more fully its implicit epistemological strength of a dialogical relationship between objectivism and subjectivism. The current conditions of a globalizing world actually transform this possibility into a necessity. In order to face this need, a new realism is proposed that is capable of dealing with the conditions and challenges of a second modernity. Two ranges of epistemological sources are suggested that may inform such a new realism. One range is based in the traditions of Western philosophy, while the other is rooted outside the secularized or theological legacies of monotheism.
, but I think that the chapter on style (Chapter 5) sometimes gets caught between objectivism and functionalism, defining gaps and ambiguities as discordant or even as antinarrative features, when they might just as easily enhance a film's narrativity
Value-Maximizing Interpretations of Withnail and I
presupposing here a kind of value objectivism with respect to both moral and aesthetic value. That is, I have been assuming that some works are objectively better than others both morally and aesthetically. And even if this is tolerable in the moral case, the
Faith in Machine or Man?
Jan Martijn Meij
the United States of neoliberalism. The influence of Ayn Rand's philosophy of objectivism—a promotion and defense of selfishness—on the Koch Brothers, politicians, and tech billionaires. Rand is the most influential author behind the rise of
Situating the Present to Write the Past
intelligence of the past, to which Barraclough contributed by publishing An Introduction to Contemporary History in 1964 and taking sharp issue with “the persistence in the 1950s of nineteenth-century paradigms: objectivism, causality, Eurocentrism” (123
The Allure of Israel’s Desert Landscapes
Amelia Rosenberg Weinreb
Investigation .” International Public Management Review 4 ( 2 ): 70 – 87 . Brook , Yaron , and Peter Schwartz . 2002 . “ Israel Has a Moral Right to Its Life .” Objectivism and Today’s Issues , 24 June . https
The Importance of the Dark, Star-Filled Skies in Urban Areas
and Politics .” In What is Cosmopolitical Design? Design, Nature and the Built Environment , ed. Albena Yaneva and Alejandro Zaera-Polo . Farnham : Ashgate . Lockitch , Keith . 2009 . “ The Real Meaning of Earth Hour .” Objectivism and
Between Theory, Ethnography, and Method
Martin Holbraad, Sarah Green, Alberto Corsín Jiménez, Veena Das, Nurit Bird-David, Eduardo Kohn, Ghassan Hage, Laura Bear, Hannah Knox, and Bruce Kapferer
—and a refurbished objectivism) embed a politics (or else bear an uncanny relation) which I think is connected to a new economic-political formation (rather than political-economic one) emergent from out of the frame of the nation-state that might be
Contemporary Walking Collaborations in Landscape, Art and Poetry
Harriet Tarlo and Judith Tucker
spectator had to walk in order to view. But what of this all-engrossing engaging but restrictive self? In the Anglo-American modernist poetry tradition, from Pound’s and H.D.’s Imagism through Zukofsky’s and Niedecker’s Objectivism onwards, the resistance to