If one examines capitalist discourse, one is faced with a choice: either
accept Marxist capitalism or conclude that sexuality is capable of
significance, given that Baudrillard’s critique of neodialectic capitalist
theory is invalid. Therefore, an abundance of theories concerning the role of
the observer as participant exist. In The Island of the Day Before , Eco
deconstructs the textual paradigm of discourse; in The Aesthetics of Thomas
Aquinas , although, he denies pretextual construction.
From the standpoint of real metaphysics, what is wrong with scientific naturalism/X-Phi/second philosophy is its reduction or elimination of the primitive, irreducible fact of human experience. In turn, what is more subtle, but in some ways philosophically even more problematic, is when scientific naturalism/X-Phi/second philosophy takes on the seemingly philosophically more acceptable guise of non-reductive physicalism , and then quietly substitutes the fully ersatz causally inert, logically private or solipsistic, infallible, and ineffable epistemic and metaphysical pseudo-fact of epiphenomenal qualia for the primitive, irreducible, fully-causally-empowered fact of human experience. [xix]
In a recent paper entitled “The case for colonialism” Bruce Gilley argued that “Western colonialism was, as a general rule, both objectively beneficial and subjectively legitimate in most of the places where it was found”. Gilley then argued that colonialism should be “recovered” “by reclaiming colonial modes of governance, by recolonizing some areas, and by creating new Western colonies from scratch”. These are highly controversial claims. But it is unlikely that Gilley anticipated the antipathy with which they would be received. Two petitions were initiated—gathering over 15,000 signatures between them—demanding that the journal in which the paper was published ( Third World Quarterly ) retract petitions were followed by the resignation of several of the members of the journal’s editorial board in protest at the article’s publication.