The Trusted Platform Module (TPM) is a cryptoprocessor designed to provide hardware-based secure storage and protect integrity of modern computers. Communications with the TPM go through the TPM Software Stack (TSS), a popular implementation of which is the open-source library tpm2-tss. It is thus crucial to ensure that no leak of sensitive data may occur in the TSS during communications between the host platform and the TPM. Recent work on deductive verification of functional and safety properties for this library (...) faced several challenges. The purpose of this case study paper is to focus on high-level security properties, and to propose an alternative validation approach for such properties on the library by using runtime verification. We describe the proposed approach, apply it to specify and verify at runtime some key security properties using the Frama-C verification platform and report on our first evaluation results. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Fear and Loathing in Academe:Gonzo Scholarship and the War Against TourismDaniel StempelIWhen I retired in 1985 I chose as my mantra an academic version of a famous general's farewell to his troops: "Old scholars never die—they just fade away into the stacks." Now that I am an octogenarian, I have faded away into total invisibility, but, like Tithonus, I am not inaudible. I hope my voice will be strident (...) enough to disturb the utopian dreams of a new generation, although I doubt that it will wake them from their dogmatic slumbers. My decision to return to the wars of intellect was occasioned by a chance discovery as I haunted the periodical stacks. I noted the name of an old friend in the title of an article and was surprised to find him pilloried as both a "liberal white Protestant" and a "white supremacist," terms which do not, in my experience, necessarily go together.The article, "Pacific Scholarship, Literary Criticism, and Touristic Desire: The Specter of A. Grove Day," written by Paul Lyons, a member of the University of Hawai'i English department's Cultural Studies group, uses bell, book, and candle of the new postcolonial faith in a rite of exorcism to dispel the evil influences of commercial tourism.1 As every exorcist knows, the rite demands that a demon must be called by his name and Lyons has chosen to demonize a deceased member of the English department. Grove Day came to Hawaii in 1944 and retired in 1969. He served as chairman from 1948 to 1953 and taught the course in Literature of the Pacific until his retirement in 1969. He began as a freelance writer long before he decided to enter graduate school at [End Page 95] Stanford and continued to publish more than fifty books on Hawaii and the Pacific. In 1979 he received the State Award for Literature. He died in 1994 in a plunge from an upper floor of a retirement home. Paul Lyons, by his own admission, came to Hawaii in 1990 knowing nothing of its history and culture but soon became a self-appointed authority on Hawaii, its colonial past and present, and its postcolonial future, eagerly embracing the ideas disseminated by the Center for Hawaiian Studies at the university.His article begins with a pretentious elaboration of the method he plans to use to raze the Potemkin village of tourism. Invoking the authority of Hegel on appearance and reality in a passage he has found cited by Žižek, he follows Dean MacCannell, who has adapted Erving Goffman's distinction between dramatic front and back: the entertaining scene presented to the tourist public contrasts with the backstage machinery of the stagehands who put it all together to deceive gullible visitors.2 He combines this with a quotation he has found in a book by William V. Spanos, the founder and former editor of Boundary 2, taken from a journalist's view of the Vietnam War, complaining that they had all been "deeply backgrounded." These are enlisted in the service of MacCannell's quest for "authenticity" as the touchstone of all encounters with other cultures, including the tourist experience.Had Lyons, instead of accepting MacCannell's interpretation of Goffman's early work, The Presentation of Self in Everyday Life (1959), taken a closer look at this witty and ironic study of social behavior in a small community in the Shetland Islands, he would have found that Goffman makes no judgment on the comparative authenticity of either front or back. He utilizes what may be called the J. Alfred Prufrock theory of interaction between individuals and the groups in which they find themselves: "There will be time, there will be time / To prepare a face to meet the faces that you meet...." MacCannell, in contrast, sees the tourist as a Tennysonian Ulysses in pursuit of a horizon of authenticity that recedes into infinity, "whose margin fades / Forever and forever as I move."Of course, the front/back and foreground/background binary oppositions and the insistence on authenticity are commonplaces rooted in the ubiquitous literary and philosophical tradition of "All the world's a stage" and require no... (shrink)

Although often presented as an essential, ahistorical or innate psychological entity, the notion of a ‘scientific mind’ is ripe for historical analysis. The growing historical interest in the self-fashioning of masculine identities, and more particularly the self-fashioning of the nineteenth-century scientist, has opened up a space in which to probe what was understood by someone being said to possess a ‘scientific mind’. This task is made all the more urgent by the recently revived interest of some psychologists in the concept (...) and the highly gendered and culturally conditioned understanding of the scientific mind displayed in some contemporary debates. This article contributes to that task, and fills a rare gap in Darwin studies by making the first detailed exploration of Charles Darwin's understanding of the scientific mind, as revealed in the psychological self-analysis he undertook in his ‘Recollections of the development of my mind and character’ (1876), and supplemented in hisLife of Erasmus Darwin(1879). Drawing upon a broad range of Darwin's published and unpublished works, this article argues that Darwin's understanding of the scientific mind was rooted in his earliest notebooks, and was far more central to his thought than is usually acknowledged. The article further delineates the differences between Darwin's understanding and that of his half-cousin Francis Galton, situates his understanding in relation to his reading of William Whewell and Auguste Comte, and considers what Darwin's view of the scientific mind tells us about his perspective on questions of religion and gender. Throughout, the article seeks to show that the ‘scientific mind’ is always an agglomeration of historically specific prejudices and presumptions, and concludes that this study of Darwin points to the need for a similarly historical approach to the question of the scientific mind today. (shrink)

Cooper, a political scientist, has given us a long, and sometimes complex, study of the fulfillment of Hegelian thought in the modern world, as well as a detailed interpretation of, and commentary on, Kojève's interpretation of the Phenomenology of Spirit. Since Kojève's original interpretation of the Phenomenology was politically surcharged, it is natural that Cooper has emphasized the political themes of Hegel's strange masterpiece, and has engaged in what may be called applied Hegelianism in regard to 'modernity'.

In 1971, Daniel Gasman saw published his Scientific Origins of National Socialism: Social Darwinism in Ernst Haeckel and the German Monist League, the dissertation he had produced at the University of Chicago two years before. That book argued that Ernst Haeckel (1834–1919), the great champion of Darwinism in Germany, had special responsibility for contributing to Nazi extermination biology. Gasman stacked up the evidence: that Haeckel’s Darwinian monism (which held that no metaphysical distinction separated man from animals) was racist; that (...) he was a virulent anti-Semite; and that leading Nazis had adopted his monistic conceptions and racial.. (shrink)

Friedrich Nietzsche has emerged as one of the most important and influential modern philosophers. For several decades, the book series Monographien und Texte zur Nietzsche-Forschung (MTNF) has set the agenda in a rapidly growing and changing field of Nietzsche scholarship. The scope of the series is interdisciplinary and international in orientation reflects the entire spectrum of research on Nietzsche, from philosophy to literary studies and political theory. The series publishes monographs and edited volumes that undergo a strict peer-review process. The (...) book series is led by an international team of editors, whose work represents the full range of current Nietzsche scholarship. (shrink)

Religious-secular distinctions have been crucial to the way in which modern governments have rationalised their governance and marked out their sovereignty – as crucial as the territorial boundaries that they have drawn around nations. The authors of this volume provide a multi-dimensional picture of how the category of religion has served the ends of modern government. They draw on perspectives from history, anthropology, moral philosophy, theology and religious studies, as well as empirical analysis of India, Japan, Mexico, the United States, (...) Israel-Palestine, France and the United Kingdom. (shrink)

George J. Stack traces the sources of ideas and theories that have long been considered the exclusive province of Friedrich Nietzsche to the surprisingly radical writings of the American essayist and poet, Ralph Waldo Emerson. Nietzsche and Emerson makes us see Emerson's writings in a new, more intensified light and presents a new perspective on Nietzsche's philosophy. Stack traces how the rich theoretical ideas and literary images of Emerson entered directly into the existential dimension of Nietzsche's thought and (...) hence into the stream of what has been considered a distinctively European intellectual movement. Book jacket. (shrink)

"Berkeley's Analysis of Perception" is an internal analysis of the development and consequences of Berkeley's interpretation of the perceptual process. It seeks to show that the implications of Berkeley's understanding of perception lead to conclusions later formulated in phenomenalistic theories of perception.

Sontag has tried to produce a very simplified, clear exposition of Kierkegaard's thought in terms of brief discussions of key concepts. Although he manages to present the kaleidoscopic perspectives of Kierkegaard's indirect writings and his direct communications, the outcome, ironically, is not the lucidity that is intended. Without charging Sontag with not writing a book he did not, on this occasion, intend to write, one may question both his method and some omissions. Following a brief outline of Kierkegaard's life, a (...) number of short sections are devoted to such dichotomies as "Aesthetic/ethical," "Certainty/change," "Individual/the Mass," "Necessity/possibility," etc. Throughout these sections Sontag introduces references to various works in an unobtrusive way and conveys a sense of what Kierkegaard was up to. There is a long section on The Book on Adler that calls attention to Kierkegaard's reversal of standpoint in relation to his previous writings that would surely leave a beginning reader in a state of confusion. In an excellent summary of Kierkegaard's ideas in "Repetition/freedom" the importance of "willed repetition" for the becoming of the self and for religious existence is lucidly presented. The repetitious nature of the themes in Kierkegaard's writings is mentioned and the boredom that results from "aesthetic" repetition is shown. Even here, however, the intimate relation between repetition and "Possibility/actuality" is not emphasized even though Kierkegaard links them in his Journals and Papers. Surprisingly, Sontag does not appeal to the Papers in his exposition even though they contain some of Kierkegaard's most dramatic and pithy statements about his thought, his intentions and what it means to "become a Christian." The method of explication that Sontag uses is sometimes misused. In "Truth/ Authority" we are told about the importance of Kierkegaard's unusual idea of "lived truth," but there is no mention of the central notion of "subjective truth" in a place which cries out for a discussion of it. In "Inwardness/communication" subjective truth is alluded to but not treated in any detail. In the section entitled "Individual/ The Mass" Sontag misses a good opportunity to reach those approaching Kierkegaard for the first time by not referring to the many shot-gun blasts against "communism," against "the crowd" and the leveling of values and communications in what Kierkegaard first called "the mass" in the Papers and Journals. Despite these quibbles, Sontag does certainly convey the meaning of Kierkegaard's existentialism and is very faithful to "what Kierkegaard said." Although A Kierkegaard Handbook is not the best "introduction" to the ironic Dane, it is clearly a useful one which makes many attempts to state Kierkegaard's views in the plainest language.--George J. Stack, SUNY at Brockport. (shrink)

Tourism is examined from a public relations perspective aimed at focusing on multiple publics and multiple messages. Advancing upon an earlier proposed model for tourism proposed by Stacks (1995; Tilson and Stacks, 1997), this paper explores how public relations enters the ?integrated communications? mix by looking at American Airlines? penetration into the South American travel market as a case example of excellence in public relations in the travel industry.

This generally fine, smooth and flowing translation is, in most respects, an improvement over that of J. M. Kennedy and one that artfully displays what Nietzsche called, in Ecce Homo, the opening salvo of his "campaign against morality." Aside from a few lapses, Hollingdale has conveyed the freshness, the subtle, the paradoxical turns of phrase, of Morgenröte. In the "Preface" composed in 1886 both Kennedy in his earlier translation and Hollingdale in this one miss the Hegelian significance of the key (...) phrase in section 4, the characterization of this pithy work as die Selbstaufhebung der Moral. What Nietzsche is surely saying is that his collection of "thoughts on the prejudices of morality" is a "self-suppression of morality," a negation of morality in one sense and its preservation in another, a critique of morality from a new moral point of view. This is made clear when he proposes his four cardinal virtues and when he makes clear that he does not deny that "many actions called immoral ought to be avoided and resisted, or that many called moral ought to be done and encouraged". Although the central theme of Daybreak is a critique of moral prejudices and an analysis of the origin of many moral values, the string of aphorisms comprising this work deal with numerous other themes, with "psychological observations", with reflections on the importance of the "feeling of power" in man, with the need for an appreciation of science and the overcoming of bombastic philosophical idealism and much more. With lynx's eyes Nietzsche uncovers the shameful origin of moral values and postures, wonders if the "knowledge-drive" in man will lead to his destruction, and repeatedly exposes fraud and hypocrisy almost everywhere. Despite the seriousness of his intentions, or because of it, Nietzsche adopts in this work what Tanner, in his introduction, calls a "light touch." Daybreak has lost little of its freshness, its sense of liberation from tradition, or its relevance. Even though Nietzsche's aphorisms sometimes misfire, they are typically insightful and stimulating. So much in his own philosophy and in psychoanalysis is foreshadowed in this compact series of aperçus that we are both informed about the seeds of his later thought and startled by his protopsychoanalytical insights. In Daybreak Nietzsche's subtle and experimental reflections are not marred by the later excesses, the bitterness, the hysteria, the swashbuckling prose. In many ways, Daybreak would serve as a fine introduction to his thought and his style of philosophizing.--George J. Stack, SUNY at Brockport. (shrink)

The primary aim of this clear, scholarly, and well-developed study is to bring Hegel in relation to Kierkegaard in order to emphasize the similarities in their thinking and the differences between two subtle and difficult thinkers. Hegel and Kierkegaard are depicted as profoundly concerned with leading man out of "spiritlessness" and up to "authentic selfhood." Largely relying on exposition and commentary on Hegel's Phenomenology of Spirit and Philosophy of Mind, Taylor emphasizes the stations or stages on the way to authentic (...) self-existence in Hegel's thought in such a way as to indicate that Kierkegaard's various phenomenologies of stages of existence parallel Hegelian descriptions. This is a central theme of this lucid work, one that illustrates persuasively that Kierkegaard, in his own impressionistic way, offered phenomenological descriptions of the significant modes of human existence in the manner of Hegel. It is held that Kierkegaard ends with a stress on the isolation of the authentically existing Christian individual that cuts the person off from community and what is called the "social substance." In general, Taylor is sympathetic with Hegel's description of the journey to selfhood because he believes that Hegel integrates individual self-consciousness and relation to others or, as is sometimes said, identity-in-difference. It is correctly pointed out that the Momente or "stages" of the development of "shapes of consciousness" for Hegel are necessarily related in an immanent dialectic while, for Kierkegaard, the spheres or stages in human existence are realized by virtue of the "contingent resolution of the individual's free will". Although Kierkegaard's "Christology" is defended in relation to Hegel's "pagan," rationalistic evaporation of the absolute paradox of the God-man, Taylor presents Hegel's standpoint so forcefully and so sympathetically that SK's existential individuation is more or less consumed by the cunning dialectical mediations of Hegel's thought, and Hegel is made a champion of a more plausible, less self-defeating, "authentic selfhood." Taylor insists that genuine subjective individuation is not negated by Hegel's thought, but is preserved in a measured way. Others may see the goal of "rational self-consciousness" in Hegel's phenomenology as entailing a dissolution of the uniqueness and radical subjectivity of the person, the conversion of an "I" into a rational consciousness that belongs to everyone and no one. The "ideality" and universality of Hegel's understanding of the completion of the movement towards "true essence" seems to "sublate" the paradoxical self in-between "ideality" and "actuality" in such a way that there is no individual self that attains "selfhood." There is much that is provocative, stimulating, and absorbing in this thoughtful juxtaposition of two powerful philosophers of spirit.-George J. Stack, SUNY College of Brockport. (shrink)

This is an informative, well-written, spritely, and sympathetic survey of the development of Marxism in France from the late nineteenth century to Sève's An Introduction to Marxist Philosophy. Although Kelly does not characterize it this way, his work may be seen as a history of the dialectical evolution of French Marxism. By tracing the historical background of the variety of theoretical works on Marx's writings and on Marxism in general and sketching the systolic and diastolic movements of the French communist (...) party as well, Kelly has produced an indispensable propaedeutic to a deeper study of the fertile writings of the leading French Marxist thinkers. He is careful and patient as he traces the twists and turns of theoretical perspectives. The relation between Hegel and Marx is a thread which runs through his exposition. Guterman and Henri Lefebvre's attempt to analyze the nature of the dialectic and the central idea of contradiction in the 1930's is discussed clearly, with emphasis upon Lefebvre's aim of attributing a non-materialistic dialectic to Marx, of characterizing historical materialism as "the unity of idealism and materialism." Stalin's exposition of dialectical and historical materialism is shown to have inaugurated an era of dogmatic Marxism. Kelly shows us how things picked up during the post-war years and how the theoretical richness of French Marxism gained momentum up to 1980. The influence of Lefebvre's Dialectical Materialism is traced up to the early anti-Hegelian standpoint of Althusser. In a later chapter, we are offered a fairly detailed exposition and commentary on Althusser's criticism of the view that Marx inverted Hegel, his analysis of the structure of the dialectic, and his belief that the issue of the exteriority of the dialectic to its possible objects is a "question of the application of a method" which "poses a pre-dialectical question... which... has no meaning for Marx." Among other things, Kelly traces the writings of, and career of, Garaudy, discusses the innovative notion of Godelier's cybernetic dialectic, briefly sketches the contributions of Tran Duc Thao, the responses to Sartre's Critique, examines Sève's original studies of contradiction and "negation of the negation," and probably introduces most non-French readers to Jaeglé's renovation of dialectics in relation to contemporary natural science. Finally, Labica's attempt to show that philosophy is jettisoned by Marx in favor of a "science of history," D'Hondt's analyses of difference and contradiction, and Mercier-Josa's circling back through Hegel for a fresh understanding of Marx are briefly discussed. It should be said that Kelly's running commentary is always informed, judicious and independent. His work serves as an excellent introduction to modern French Marxism.--George J. Stack, The State University of New York, College at Brockport. (shrink)

This carefully crafted volume concludes the series of works that began with Cultural Thematics. Seung's primary aim is to go beyond the malaise of post-New Critical studies and to reinstate the centrality of contextual understanding in the interpretation of the structure and meaning of a text. In his introductory discussion of "Text and Context" the author undermines the claims of the objectivity of a text, textual solipsism and textual agnosticism in a manner that recalls the previous arguments in philosophy concerning (...) our knowledge of the external world. Starting with an analysis of textual indeterminacy, Seung ranges over a variety of relevant conceptions of the interpretation of a text, touching upon the works of E. D. Hirsch, Schleiermacher, Cleanth Brooks, Dilthey, Gadamer, and others. In a fairly technical chapter, "Semantics and Pragmatics," the distinctions between formal semantics and informal pragmatics are clearly discussed. An analysis of the pragmatic use of language leads to detailed and informative discussions of pragmatic norms, pragmatic functions, and the relevance of authorial intention for an understanding of a given text. Simplifying Seung's lucid and disciplined arguments, it is shown that a proper understanding of a text requires a grasp of the holistic culture in which it is presented, as well as an understanding of regnant cultural themes. Enriched by interpretations of the Odyssey, Oedipus Rex, the Aeneid, Dante's Commedia, and other literary works, Seung displays the art of contextual interpretation in accordance with his own principles. Of special interest is the presentation of the importance of textual coherence for significant textual interpretations. The various analyses of the role of thematics in the understanding of literature in historical context lead to sympathetic appraisals of Gadamer's hermeneutic program and a brief defence of Gadamer against the charge of falling into an historicist relativity. Finally, Seung concludes his illuminating study with a sketch of a cultural morphology that resembles, in embryo, Hegel's phenomenology of culture. This is no accident, insofar as Seung presents, in his concluding outline of the interaction of cultural themes, an admitted variation on Hegel's dialectical theme. By even finding a place for the "existential dimension of thematic dialectic," the author manages to negate and preserve the solipsism of the reader and give recognition virtually to every relevant aspect of a complex hermeneutic process.--G. J. Stack, SUNY College at Brockport. (shrink)

This translation of Gregor Malantschuk's Den kontroversielle Kierkegaard again illustrates his ability to state clearly "what Kierkegaard said." The title is slightly misleading because we are not really shown the "controversial" Kierkegaard in any real sense even though a number of themes in his writings are treated in a kind of random way. The first part of this thin volume is promising: Kierkegaard is said to be an opponent of communism and to have written Works of Love largely as a (...) protest against the notion of worldly or natural "equality." The defense of "the single individual" is urged against all social movements that would pretend to eliminate human differences. This is shown to be parallel to his attack, in Two Ages, on the "leveling" tendencies of the age which, earlier, Poul Møller had characterized as "nihilism." So specifically are Kierkegaard's criticisms against "mass man" and "the crowd" directed to communism that Malantschuk points out that Kierkegaard had, in all likelihood, read an essay entitled "Luther as Judge between Strauss and Feuerbach". In addition to such interesting and novel bits of scholarship, Malantschuk includes a summary of Fear and Trembling that does not fit too well into the overall point of the book. A discussion of Kierkegaard's attitudes towards women is interesting insofar as it points out that Christianity emphasizes the equality of men and women before God and that the religious orientation requires a synthesis of the feminine and the masculine: "An eminently masculine intellectuality joined to a feminine submissiveness." It is shown that Kierkegaard sees women as attuned to "finitude," as sensitive, imaginative, and aesthetically involved in life. Before Schopenhauer, he averred that romantic love serves "nature" and its ends. Before Baudelaire and Nietzsche, he emphasized that, as compared to men, women are more deeply rooted in the "natural world." Naturally, as Malantschuk points out, he was ambivalent on this issue: his later pronouncements are quite bitter and picture women as luring men from their "tasks" and inhibiting their daring, their expressions of "spirit," domesticating them. Of all the opinions on women laid out by Malantschuk, one is curious enough to sound valid: women, unlike men, are intolerant of "paradox" and find "reduplication" impossible. Throughout this set of thinly related essays, there are sprinkled biographical details that, by now, are quite familiar. Even though it is mentioned that Kierkegaard was influenced by one Madame Gyllenbourg in regard to Two Ages and paid tribute to the actress, Johanne Heiberg, in A Crisis in the Life of an Actress, an opportunity is missed to note that this essay was perhaps the first attempt to touch upon the question of the "passages" through which individuals pass in life. This brief study is not a sustained analysis of any one issue in Kierkegaard's corpus nor is it a full account of his decided anti-communism. An interpretation of Kierkegaard along these lines would be interesting and provocative. Curiously absent from Malantschuk's work is any reference to Kierkegaard's rather reactionary attachment to monarchy and some of the more cutting remarks about the communist ideal and the leveling of all individuals that can be found in the Journals and Papers. Fortunately, we are told that unless there is an inner transformation of each person, no social system of legislated "equality" will ever achieve its ends. Finally, it should be mentioned that Malantschuk placidly accepts Kierkegaard's concerns for the average man even though it is quite clear that the description of ethical individuality and "becoming a Christian" indicate a very strong defense of "spiritual aristocracy."--George J. Stack, SUNY at Brockport. (shrink)

Myths, misunderstanding and neglect have combined to obscure our understanding of the relationship between left-wing politics and Darwinian science. This article seeks to redress the balance by studying how radical and socialist thinkers of the late nineteenth and early twentieth centuries, desperate to legitimate their work with scientific authority, wrestled with the paradoxical challenges Darwinism posed for their politics. By studying eight leading radical and socialist thinkers — ranging from the co-founder of the theory of evolution by natural selection, Alfred (...) Russel Wallace, through to Britain's first Labour Prime Minister, J. Ramsay MacDonald — this article analyses the often tortuous relationship between Darwinism and the left, as well as providing fresh insights into the historiographical debate over ‘continuity’ in radicalism and socialism. A strict definition of ‘Darwinian’ is adopted throughout, in order to help us delineate what was specifically ‘Darwinian’ from what merely reflected the general evolutionary ethos of the age, in left-wing thought, and to move us beyond the sensational and distorting focus on eugenics which has characterized previous studies. (shrink)

En esta época de la publicación de Diánoia no se incluían resúmenes.

This article reassesses 'Natural Selection as affecting Civilised Nations': a thirteen-page section in the first volume of The Descent of Man (1871) often assumed to be problematic for those who wish to emphasize Darwin's liberal credentials. For hismost virulent critics the section connects Darwin to eugenics and the Nazi Holocaust. Even his admirers tend to view it as symptomatic of Darwin succumbing to a more conservative politics. This article demonstrates, through a delineation of the intellectual context and a close reading (...) of key passages, that in fact 'Natural Selection as affecting Civilised Nations' confirmed, rather than abandoned, Darwin's liberalism. (shrink)