denying that one possesses a trait one really does possess, and instead affirming some merely possible contrary trait as part of one's fixed nature. Sartre calls the first of these ‘sincerity’. The waiter is an example: he does have the traits his
A Response to Ronald Santoni on Bad Faith
Xavier O. Monasterio
Ronald Santoni’s book, Bad Faith, Good Faith, and Authenticity in Sartre’s Early Philosophy, has been long in the making. Indeed, Sartre’s views on bad faith and the issues related to it have constituted one of Santoni’s life-long philosophical interests, as evidenced by his article of more than twenty years ago.
Ronald E. Santoni
In “Santoni on Bad Faith and sincerity: A vindication of Sartre,” Xavier Monasterio uses the recent publication of my book, Bad Faith, Good Faith, and Authenticity in Sartre’s Early Philosophy,1 as an occasion to “reevaluate an important piece of the Sartrean heritage” and to take me to task for some of my detailed criticisms and reconstruction of core Sartrean views on bad faith and sincerity. Charging that I have “missed Sartre’s point” in places, he sets out to show how some basic criticisms in two of my chapters are unwarranted and, hence, that Sartre is in no need of the “rescuing operation,” “salvaging efforts,” or “reconstruction” that I offer in these early chapters.
Crypto-Jews in Morocco and Their Fate
Paul B. Fenton
This article traces the history of the forced conversion of Jews to Islam in al-Andalus and Morocco from the Middle Ages to modern times. An account is given of the various discriminative measures and even persecution to which Jewish converts were exposed. Indeed, even though they became with time sincere and learned Muslims, just as the Marranos in Christian Spain, the sincerity of their conversion was doubted and they were constantly accused of the negative traits attributed to the Jews. The article also discusses a recently discovered defence of the New Muslims authored by an Islamic scholar of Jewish origin which throws new light on the fate of these converts.
The failure to resolve the Arab-Israeli conflict for many years has often been attributed in significant part to the absence of trust in the sincerity of the other side and, more specifically, to the recalcitrant nature of the opponent. Analyses of past proposals and actual negotiations have pointed out missed opportunities, possibly the result of misperceptions or misunderstandings. Recent archival research, publications, and interviews regarding the Israeli protagonists reveal that actual deception, as distinct from ‘misperception’, may have been at play. The article examines this phenomenon as it has appeared since 1967 in six instances of Israeli government dealings with its own public and with the US or the international community, even in recent months, due primarily to an unwillingness to withdraw from the Occupied Territories or agree to enter serious negotiations for ending the conflict with the Palestinians.
Contrary to many claims, the 'pro-Israel' factor is not the dominant constraint on any US effort to impose a comprehensive peace settlement. Nor did the pro-Israel lobby play a decisive role in the failure to reach a comprehensive peace in the 1990s. The most significant effect of the pro-Israel factor in the United States is to give Israel the benefit of the doubt by putting the onus on the Arab side to demonstrate its sincerity concerning peace. When Arab leaders have done this, they have greatly reduced the lobby's ability to constrain US diplomacy. However, the greatest constraint on America relates to the balance of interests between the United States and the parties to the conflict themselves. For the parties the details of any agreement are of much greater importance than they are for the United States, hence they are willing to pay greater costs than the latter is willing to impose on any confrontation. Consequently, under most conceivable circumstances the United States cannot impose a comprehensive settlement.
Girls and Women Forge New Paths
even its minimalist manifestation, and an authentic female sexual experience marked by the validation of female sexual desire and fulfilment. At the risk of undermining the sincerity of the foregoing accolades, I see the limitations of this study as
An Appreciation and Critique
Ronald E. Santoni
our act as proceeding necessarily from a fixed ‘essence’ or character. The more ‘restricted’ sense within the general is evident in ‘sincerity’ [ sincérité ] or sometimes ‘candour’ [ franchise ]. Either of these involves the denial of the structure of
, a volcanic combination of sincerity, openness, intellectual and human honesty, sense of humour, hedonism. If the first law of thermodynamics, which states that the total amount of energy always remains the same, is still valid, then I must wonder
Lenience in Systems of Religious Meaning and Practice
Maya Mayblin and Diego Malara
, interiority, and sincerity have come to be highly valued (see Keane 2007 ). And yet, even in these more ‘equally spread’ contexts it may well be that, from a systemic vantage point, intensities of ethical labor remain unevenly distributed (see Malara, this