If someone you love lets you down, it hurts. Often it is painful for a long time, but nothing is as difficult as being betrayed by a family member. This was Steven Sarkela's experience, but it didn't just happen once. It occurred routinely with several family members. Even worse, Steven's betrayals were life altering-not trivial. One betrayal culminated in his being abducted, tortured, and threatened with death.Steve was a successful developer, investing in high-end South Carolina beachfront properties, with business partners who conspired to steal everything from him�including his life. And, sadly, his mother and stepfather were key figures in the betrayal and theft.Eventually escaping the torture of his kidnappers, Steven decided to fight back rather than remain a victim. Unfortunately, the local police in Charleston sided with his kidnappers. Eliciting the support of the FBI to bring his kidnappers to justice, Steven became the bait for a sting operation that could have been fatal, but which sent his kidnappers to prison.Because Steven Sarkela's story is real, it isn't predictable. This adds considerably to its fascination, but his tale is much more than a chronology of events. It takes you into his inner world, describing how he dealt with massive betrayals, including the post-traumatic stress that followed his torture. Uplifting and positive, the message of Betrayal in Charleston is noble and redemptive, making it a must read.
In this book Steven Levine explores the relation between objectivity and experience from a pragmatic point of view. Like many new pragmatists he aims to rehabilitate objectivity in the wake of Richard Rorty's rejection of the concept. But he challenges the idea, put forward by pragmatists like Robert Brandom, that objectivity is best rehabilitated in communicative-theoretic terms - namely, in terms that can be cashed out by capacities that agents gain through linguistic communication. Levine proposes instead that objectivity is best understood in experiential-theoretic terms. He explains how, in order to meet the aims of the new pragmatists, we need to do more than see objectivity as a norm of rationality embedded in our social-linguistic practices; we also need to see it as emergent from our experiential interaction with the world. Innovative and carefully argued, this book redeems and re-actualizes for contemporary philosophy a key insight developed by the classical pragmatists.
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