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	<title>The Gadfly</title>
	<link>http://www.gadflymagazine.com</link>
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	<lastBuildDate>Fri, 27 Aug 2010 01:26:24 +0000</lastBuildDate>
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		<title>From the Editor</title>
		<description><![CDATA[In Plato’s Symposium, a young Alcibiades, loudly drunk, recounts a charming story about our father of Western philosophy. One morning, Alcibiades relates, Socrates became so fixed in thought that he remained standing in one place all day and throughout the night, pondering; it was only the next morning at dawn that he broke from his reverie, offered a prayer, and continued his walk. This image of Socrates embodies the popular—and perhaps misguided—notion of the philosopher’s role: the unique commitment to focused thought, a concentrated reflection which can appear akin to intellectual clairvoyance.]]></description>
		<link>http://www.gadflymagazine.com/2010/04/from-the-editor/</link>
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		<title>Revolutionizing Art</title>
		<description><![CDATA[Jacques Ranciere’s new philosophical study, The Emancipated Spectator, tackles the role of the aesthetic in contemporary society with the intensity and rigor that one expects from one of France’s most penetrating cultural critics.]]></description>
		<link>http://www.gadflymagazine.com/2010/04/revolutionizing-art/</link>
			</item>
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		<title>Making Small Talk With Philip Kitcher</title>
		<description><![CDATA[<strong>Tell me about your background. How did you get into philosophy?</strong>

I began as a mathematician, and I got bored with doing mathematics. I thought I wouldn’t do any creative work in it. My tutor suggested that I do history of science, so I did this in my third year at Cambridge, which I had to do to finish my residence requirement for the degree. While I was doing history of science, I got interested in philosophy of science. I then went to graduate school in philosophy without having taken any philosophy classes, which was nearly disastrous. But I survived, and I worked in philosophy of science for  the first part of my career. But I’ve done lots of other kinds of philosophy at various stages along the way.]]></description>
		<link>http://www.gadflymagazine.com/2010/04/making-small-talk-with-philip-kitcher/</link>
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		<title>What Can Philosophy Say About Art?</title>
		<description><![CDATA[The philosopher Ludwig Wittgenstein wrote: “Whereof one cannot speak, thereof one must be silent.” Many philosophers have taken Wittgenstein’s suggestion—albeit, interpreted outside its context—to mean that all that we can say in philosophy is what we can say precisely. The project of analytic philosophy has been to make investigation as precise as possible.]]></description>
		<link>http://www.gadflymagazine.com/2010/04/what-can-philosophy-say-about-art/</link>
			</item>
	<item>
		<title>Xenakis</title>
		<description><![CDATA[In his short essay, “Xenakis, prophète de l'insensibilité,” Czech novelist Milan Kundera explains that his love for the music of Greek composer Iannis Xenakis comes from its rejection of sentimentality. He praises the ‘soothing objectivity’ in Xenakis’ music as a break from the oppressive predominance of emotion in the European canon. For Milan Kundera, the unconditional vindication of sentimentality as a palliative against the coldness of reason had been exposed at the time as a structure of brutality. Objectivity, cleansed from emotion, became the source of true beauty. Its incarnation was the expression of order and rationality in the music of Iannis Xenakis.]]></description>
		<link>http://www.gadflymagazine.com/2010/04/xenakis/</link>
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		<title>The Lapse of History</title>
		<description><![CDATA[The night of October 13th, 1806, must have stretched on endlessly for the residents of the German town of Jena. The French and Prussian armies, between which war now seemed inevitable, fitfully skirmished nearby as they prepared for a decisive battle. In that one small town, remarked a struggling academic at the local university, were forces sufficient to alter the face of the globe. But the lecturer had more immediate concerns. On that night, he raced to complete his first book, facing now not only an impatient publisher but also the violent conflict about to grip his city.]]></description>
		<link>http://www.gadflymagazine.com/2010/04/the-lapse-of-history/</link>
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		<title>You’re Precisely My Cup of Tea</title>
		<description><![CDATA[A Chat with Senior Philosophy Majors Stephanie Wu, Laura Rodgers, Tao Zeng, and Shana Crandell]]></description>
		<link>http://www.gadflymagazine.com/2010/04/you%e2%80%99re-precisely-my-cup-of-tea/</link>
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		<title>Our Parents, Ourselves</title>
		<description><![CDATA[World life expectancy is rising. According to the United Nations, ten percent of the global population is age sixty or older. In 2050, that percentage will more than double. The shift towards an older population portends that today’s teenagers will have to deal not only with the practical demands of work and home, but also with the by-no-means-small responsibility of caring for their aging parents. It remains to be seen to what extent the wave of aging will alter the parent-child relationship.]]></description>
		<link>http://www.gadflymagazine.com/2010/04/our-parents-ourselves/</link>
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		<title>On Love</title>
		<description><![CDATA[It sounds shocking to say that love is a matter of the will, a conscious and irrational choice—a delusional yet active decision by the individual.

How could it be that a feeling so potentially damaging to the self is chosen freely? Why doesn’t this rob love of its great hold on us? When we see a friend who is lovesick, are we not supposed to feel pity for them since they are in the clutches of something beyond their control? Or when we are in love, don't we like to believe that it could not have been otherwise, that there are greater forces at work against which we cannot and should not battle? I think the cure—once a person's stomach lining has been thoroughly damaged by the barrage of emotional stress associated with this emotion called “love”—lies in the realization that we are responsible for our feelings and what we choose to do with them. This is the philosophical antacid that nature provides to those poor souls afflicted with the devastating pangs of love.]]></description>
		<link>http://www.gadflymagazine.com/2010/04/on-love/</link>
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		<title>A Philosophical Framework for Understanding Finnegans Wake</title>
		<description><![CDATA[Finnegans Wake is hard to understand. More often than not, students of the Wake focus on its narrative content at the expense of understanding the form in which it is delivered, or set aside the ambiguous narrative and treat individual words and paragraphs as puzzles to be solved. I will take a slightly different approach. I will attempt to present a philosophical framework in which to understand its difficult language and its ambiguous and elusive narrative content. I will do this with the help of the pre-Socratic philosopher Heraclitus and the nineteenth-century philosopher Friedrich Nietzsche. My intention is not to argue that Joyce had either of these figures in mind when working on the Wake. Rather, I want to show how these three figures—Heraclitus, Nietzsche and Joyce—fit together to form a compelling philosophical system, and how this system can help elucidate Joyce’s often mystifying text.]]></description>
		<link>http://www.gadflymagazine.com/2010/04/a-philosophical-framework-for-understanding-finnegans-wake/</link>
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