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Disagreeing with contemporary scholarship that posits an aesthetic break c.1800, this chapter argues that the ancient discourse on musical utility did not come to an end with end of the 18th century. It shows that music's instrumentality is preserved within Romantic and later conceptions of aesthetic autonomy. Writers and music scholars adopted Orphic claims about the power of music in order to promote serious music, professionalize music scholarship, and advance various social, cultural, and political agendas. The parts played by E. T. A. Hoffmann, Karl Philipp Moritz, and Immanuel Kant are mentioned in the chapter. This came at the price of both other kinds of music and other forms of musical knowledge making. The book concludes with an appeal for disciplinary reconciliation within the present study of music. It also makes a case for broad and dangerous listening.

It is a risk worth taking to consider the strategist as hero, so challenging is the function that is his uniquely, properly conceived as a whole, as strategic performance which is command performance. The strategist's mission is far more difficult than are those of the policymaker and the tactician. Fortunately for the strategist, he can find educational value in an eternal general theory of strategy. Less fortunately, though, he must always adapt the dicta of that general theory for detailed application in the strategy he needs for his today. Clausewitz alone is excellent as a guide, but even as a general education in strategy the great Prussian is not sufficient for the twenty‐first century, but he does come close. Through all of history, the challenges that we expressed generically in the strategic function of ‘ends, ways, and means’ have not altered. It is well to be alert to the reality that although every strategy must be a plan, formal or informal, not all plans truly will be strategies. Strategic theory helps the practicing strategist to think competently with discipline about his complex subject; theory sorts things out rigorously. Strategy is far more art than science, by any plausible definition. It is difficult, but nonetheless can be, and has been, practiced successfully. The practice of strategy is effected by command performance that has to be severally enabled. By way of important caveats, strategy as ideas and as practiced by command, can be hampered by the misuse of historical analogy; a neglect of the vital human factor; a reified strategism that exalts unduly the potential benefits of strategy; a ‘presentism’ that plans for tomorrow in a manner that is unwisely hostage to the leading concerns of today; and an improperly autarchic view of strategy, one which neglects the quintessential instrumentality of the strategic function.

In Book 2 of The Faerie Queene, the debate between the knight Sir Guyon and the demon Mammon over the value of money is expressed in terms of consumption: money proves to be a value that desires to consume all other values, cruelly disordering not only the processes of bodily sustenance but the mnemonic relation of past to future and even the metaphysical relation of matter to form. But, as Marlowe's Jew of Malta and Spenser's own reconsideration of these problems in Book 5 of The Faerie Queene both demonstrate, attending to an anti-monetary version of consumption fails to account for the utility of money in the world, the ways in which we continue to depend upon money's instrumentality.

Dangerous Liaisons grounds a rich conception of sexual ethics in intimacy, intrinsic valuation and integration of self. Intimacy is the context for self-integration and intrinsic valuation provides its impetus. The intimacy that is the concomitant of sex with someone we care about involves fully sharing our personality as well as our bodies. Consequently, the elements of our personality – desire, emotion, and thought – are themselves integrated and harmonized with our bodies when we focus on our lover. We focus on our lover because the sexual interaction is part of a relationship that we value intrinsically. Dangerous Liaisons implies this ideal conception by contrasting Valmont’s manipulative sex with his caring, intimate sexual relationship with Madame de Tourvel. After articulating the salutary view of sexuality, I examine the film’s depiction of what happens to people who habitually value sex instrumentally, treating it as possessing only market value.

This volume has presented a new way of understanding instrumental music in early modern Italy as a product of “instrumentality.” Such understandings open the way for further interpretations situated within a broad, inter-disciplinary perspective.

This chapter argues that faking is a behavior that individuals will engage in when they believe it is necessary to obtain something of personal value and when they believe they are capable of doing so successfully. Stemming from a lack of attention in the current literature, this chapter explores the nature of individual differences in personal value perceptions and suggests that these differences can actively mitigate the high-stakes nature of an assessment situation thereby shaping behavior within that situation. Drawing from expectancy theory, the chapter outlines how current conceptualizations of faking incorporate expectancy and instrumentality judgments as determining factors in the choice to fake, yet give little attention to valence (i.e., value) judgments in theoretical models of faking. Three constructs (marketability, job search self-efficacy, and job desirability) are reviewed as options for introducing the concept of valence into current models of faking behavior.

This chapter asks the logically prior question of what we mean by principles. Section 1 first clears up a couple of preliminary issues about the scope of the discussion. Sections 2 to 5 explore, by turns, four properties which Ashworth seems to ascribe to principles: generality, special force in argument, non-instrumentality, and categoricality. Section 6 reflects on links that may be thought to hold between these four properties, and arrives at a somewhat sceptical conclusion.

The chapter provides a brief intellectual biography of Livingston and examines in detail his major contribution to the study of federalism. His distinctive approach to and understanding of federalism is revealed and a textual exegesis of his major works on federalism is conducted. This shows his work to have developed in an unexpected way which follows Wheare’s thinking more than it does the idea of federal society. But Livingston’s overall contribution, if disappointing in the gap between his claims and his conclusions, is much more explicit about the federal spirit than Wheare in the clarity with which he underlines its meaning and value.

This chapter sets out the overarching methodology and main themes of the book. It deals with the distinction between language instrumentality and language symbolism in the study of language in the social world; the use of language as proxy to articulate socio-political issues in the extra-linguistic; constructivism; and the use of traditional text-based analysis in studying language ideology and cultural politics.

This chapter continues the exploration of the symbolic function of language by considering an important text that marks the transition from the pre-modern to the modern period. It then moves to explore the cognitive role that Arabic plays in connecting thought with reality. This chapter examines two modes of performing this task: the behaviour-centred and the structure-centred approaches, with emphasis on the former, owing to its dominance in attempts to study Arabic from a cognitive perspective. The data for this analysis are a set of texts in Arabic and English, which, in spite of their differences, exhibit similarities in terms of method, as reflected in the use of cross-cultural comparisons and literal translation. The loose nature of the behaviour-centred approach brings many of the findings based on it close to ideological advocacy. This proximity invites language symbolism into the cognitive domain through the back door, in a way that blurs the difference between them. As a result, the overall effect is not one of looking at Arabic through a cognitive prism, but through an ideological gaze that uses the power of language as a proxy to construct a largely negative view of Arab culture. Both Arab and non-Arab authors participate in this mode of doing politics through language as a cultural product.

This book has aimed to examine dialectics in modern epistemology and to compare it with critical theory, not ‘in order to’ but ‘because’ the latter can offer innovative means of dialectical theorizing. In this way, critical theory has the potential to advance twenty-first century epistemology.The book attempted to avoid old and traditional modes such as ‘biographies’ of scientific terms or historical elaboration or evaluation of epistemological arguments. I also challenged the de-scientification and pre-modern approaches that have returned to the epistemological fore. It is essential for a critical theory of the twenty-first century that it can articulate a political epistemology through the dialectical potential. The book attempted to present and ground the argument that a retreat to de-theorization for the sake of the partiality of empiricism, as well as the post-modern approach, signifies not a space of post-modernity, but rather the process of de-modernization that begins with the instrumentalization of the sciences and extends to the social and the political. In order to avoid social and scientific instrumentality and pre-modern positions, the construction of scientific politics has to be criticized under the perspective of a political epistemology.

Recent higher educational policies cross nationally have been dominated by concerns with instrumentality (as reflected in accountability and governance) and scientizisation (as reflected in the prioritisation of research in limited areas of science and technology that are seen as potentially marketable). Seminal policy documents related to higher education which exemplify this focus are examined, particularly OECD (2004) and Hunt Report (2011). Degendering (i.e. a lack of concern with gender) has characterised Irish higher educational policy over the past 15 years. This is increasingly at odds with policies in the European Union and international policies. Closing the Gender Gap: Act Know (OECD, 2012) starkly indicates just how far out of step Irish higher educational policy is in this area.

A need exists for a thorough reassessment of the revolutionary instrumental repertoire of early 17^th-century Italy. Rather than considering instrumental music on its own or in relation only to vocal music, this chapter argues for engagement with recent work on artisanship and technology in the history of science, literature, and visual art.

Earlier understandings of instrumental music as an imitation of vocal music were complicated in the seventeenth century by a new aesthetic, which embraced artifice as much as the “natural.” Seicento theorists such as Giambattista Marino and Galileo Galilei inverted the hierarchy of vocal and instrumental music, arguing that instrumental music was more effective at arousing the affetti (emotions) of the listener. The stile moderno instrumental music of early seventeenth-century Italy explored an essential opposition between the material nature of instruments and the ephemerality of the emotions that they sought to represent and elicit. It was in consideration of this paradox that artists and artisans could arouse the sense of wonder so essential to the early modern aesthetic experience.

This concluding chapter points out the socio-economic and political contexts that prevailed when the United Progressive Alliance was elected to power in 2004, which prompted the Congress Party and its allies to entrench these economic and social rights in law. As the analysis in the previous chapters show, the laws providing these rights to the poor are there in the statute book only to provide rhetorical value to the important political claim that some basic issues involving the poor have been addressed. But serious and sincere efforts have to be made to bring about a rights-based framework with proper laws, adequate resources and robust institutional infrastructure, and put in place political instrumentalities to make it work for the poor.

This chapter discusses how the digital humanities have been oblivious to cultural criticism and how the lack of engagement cultural criticism prevents the digital humanities from becoming a full partner of the humanities. It argues that the appropriate, unique contribution that the digital humanities can make to cultural criticism at the present time is to use the tools, paradigms, and concepts of digital technologies to help rethink the idea of instrumentality. The goal is to think “critically about metadata” (and everything else related to digital technologies) in a way that “scales into thinking critically about the power, finance, and other governance protocols of the world.” Phrased even more expansively, the goal is to rethink instrumentality so that it includes both humanistic and STEM fields in a culturally broad, and not just narrowly purposive, ideal of service.

There are many different ways of framing agency, and thereby foregrounding different kinds of agents. This chapter does not endorse any particular frame, but rather sketches the key features of several pervasive frames. To do this, the author interprets, connects, and extends certain moves made by thinkers like Aristotle and Bacon, Marx and Turing, Mayr and Taylor. Such frames—as ways of understanding and interrelating flexibility, causality, and accountability—have grounded the intuitions of many influential thinkers. And so it is useful to understand, if only to undermine, their characteristic assumptions.