The Struggle for the Soul of Teacher Education is a much-needed exploration of the unprecedented current controversies and debates over teacher education and professionalism. Set within the context of neo-liberal education reforms across the globe, the book explores how the current struggles over teaching and teacher education in the US came about, as well as reflections on where we should head in the future. Zeichner provides specific examples of work that moves teacher education toward greater congruency between ideals and (...) practices, while outlining the basis for a new form of community-based teacher education, where universities and other program providers, local communities, school districts, and teacher unions share responsibility for the preparation of teachers. Ultimately, Zeichner problematizes an uncritical shift to more practice and clinical experience, and discusses the enduring problems of clinical teacher education needed for this shift to be educative. (shrink)

This article described three heuristics that are employed in making judgements under uncertainty: representativeness, which is usually employed when people are asked to judge the probability that an object or event A belongs to class or process B; availability of instances or scenarios, which is often employed when people are asked to assess the frequency of a class or the plausibility of a particular development; and adjustment from an anchor, which is usually employed in numerical prediction when a relevant value (...) is available. These heuristics are highly economical and usually effective, but they lead to systematic and predictable errors. A better understanding of these heuristics and of the biases to which they lead could improve judgements and decisions in situations of uncertainty. (shrink)

This pioneering work in the history of science, which originated in a series of three Gauss Seminars given at Princeton University in 1984, demonstrated how the roots of the scientific revolution lay in medieval scholasticism.

Traditional state v. state war is largely a relic. How then does a nation-state protect itself - preemptively - against the unseen enemy? Existing international law - the Caroline Doctrine, UN Charter Article 51, Security Council Resolutions 1368 and 1373 - do not provide sufficiently clear guidelines regarding when a state may take preemptive or anticipatory action against a non-state actor. This article proposes rearticulating international law to allow a state to act earlier provided sufficient intelligence is available. After examining (...) international law, this article proposes a process-based "strict-scrutiny" approach to self-defense. Under this approach, the executive will have to convince a court, based on relevant, reliable, viable, and corroborated intelligence, that preemptive action is appropriate. This process leads to a check on the power o the executive by placing a judicial check on preemptive action, consequently establishing objective legal criteria for operational counterterrorism. Muge Kinacioglu, Department of International Relations, Bilkent, University, Turkey, wrote a response to my article titled, "A Response to Amos Guiora: Reassessing the Parameters of the Use of Force in the Age of Terrorism: Pre-emptive Action and International Law." Tarcisio Gazzini, Faculty of Law, VU University, Amsterdam, also wrote a response titled, "A Response ot Amos Guiora's Article on Pre-Emptive Self-Defence Against Non-State Actors.". (shrink)

The systematic comparison of Avicenna’s Ilāhiyyāt of the Šifā' with Aristotle’s Metaphysics , accomplished for the first time in the present volume, provides a detailed account of Avicenna’s reworking of the epistemological profile and contents of the Metaphysics and a comprehensive investigation of this latter’s transmission in pre-Avicennian Greek and Arabic philosophy.

De l'apathie de l'âme humaine, ou, L'incapacité de l'âme de se sentir, et l'absence de faculté de sentir en elle, alors que notre oragnisme vivant possède ces qualités -- Sur les idées distinctes des choses qui appartiennent soit à notre âme, soit à notre corps organique vivant -- Traité de l'art de philosopher avec simplicité et précision.

"Perceptions of Jewish History scintillates with original ideas and insights. It will appeal to a broad audience." --Michael A. Signer, University of Notre Dame "Students of the Jewish past will welcome this volume; it will also attract readers with the widest possible range of interests." --Robert Chazan, New York University.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Reformed Virtue after Barth: Developing Moral Virtue Ethics in the Reformed Tradition by Kirk J. NolanAmos Winarto Oei, PhDReformed Virtue after Barth: Developing Moral Virtue Ethics in the Reformed Tradition Kirk J. Nolan LOUISVILLE, KY: WESTMINSTER JOHN KNOX PRESS, 2014. 192 PP. $30.00In this addition to the Columbia Series in Reformed Theology, Kirk Nolan attempts to overcome the theological obstacles that Karl Barth raises to Reformed moral virtues (...) ethics. He hopes that his work will contribute to the broader discussion regarding Christian virtue ethics in two ways: the relational dimension of virtue and its prophetic contribution to challenge and influence personal life and future social arrangements (viii–ix). Nolan's thesis is that the attempt to overcome theological obstacles requires grounding virtue ethics in a covenant based in God's free election (8). Though virtue ethics may seem out of place in Reformed theology, especially in the thought of Karl Barth, Nolan argues that Barth's theology actually proves virtue ethics can be compatible with the Reformed tradition. [End Page 213]He elaborates the thesis by identifying those areas of greatest theological concern in the tradition and seeking to address them. He first looks at John Calvin's theology, the Westminster Confession, and Jonathan Edwards's theology (chapter 1). One concern to address is the problem of "Constantinianism" in their thought where they all "presume church-state relations in which the church is the dominant force in society" (35). Karl Barth challenges such presumption by pointing out that the church's role is not to coerce her morality on others but instead simply to present the power of the Holy Spirit. Virtue ethics is not top-down management.Nolan then looks at the theology of Karl Barth himself (chapters 2 and 3), especially those areas that may present difficulties to virtue ethics: Christocentric anthropology, rejection of the Analogia entis, and rejection of habitual grace. Nolan explores these difficulties by engaging with others such as Erich Przywara and William Werpehowski, arriving at so-called "virtue ethics without recourse to natural morality" (71). What does a virtue ethic without natural morality look like (chapter 4)? The key feature is that it is grounded in God's revelation instead of "an overly optimistic view of the effects of sin on humankind" (108). This implies, using a modified Thomist terminology, that all virtues in this ethic are infused; in this case, they are all shaped by grace, and this grace continues to work in the life of believers even when they stubbornly resist it (simul iustus et peccator).In the final chapter (chapter 5), Nolan shows the practice of virtue ethics by addressing a short history of social witness in the Presbyterian Church (USA). Virtue ethics after Barth will commit to practical wisdom, frugality, and charity. The PC(USA) should make these commitments explicit and then should integrate its institutional focus on social injustice with concern for individual moral change since "virtue ethics, with its link between the flourishing of society and the flourishing of individuals, provides rich resources for this integrative task" (133).Kirk Nolan has creatively argued for a Barthian virtue ethics, developing a virtue ethics based on Barth's doctrine of revelation. This is an important addition to the discussion of virtue ethics. One question comes up through the reading of this work: Can a virtue ethics without natural morality be really called Reformed? Reformed tradition, in the works of people such as John Calvin, Heinrich Bullinger, Peter Martyr Vermigli, and Francis Turretin had a well-developed view of the conscience as having an innate or implanted knowledge of the natural law—albeit one that could not motivate unregenerate sinners to do the good which pleases God. [End Page 214]Amos Winarto OeiAletheia Theological Seminary (Indonesia)Copyright © 2017 Society of Christian Ethics... (shrink)

This book offers a fresh account of one of the remarkable figures in the Renaissance, Giovanni Pico della Mirandola (1463-1494), by focusing on a neglected aspect of his work; his reading of scholasticism and its reception in the fifteenth century.

Info-metrics is a framework for rational inference based on insufficient information. The complete info-metric framework, accompanied with many interdisciplinary examples and case studies, as well as graphical representations of the theory appear in the new book “Foundations of Info-Metrics: Modeling, Inference and Imperfect Information,” Oxford University Press, 2018. In this commentary, I describe that framework in general terms, demonstrate some of the ideas via simple examples, and provide arguments for using it to transform information into useful knowledge.

Previous works were described as too technical for the average person. In this text, Amos does an exceptional job of explaining the subject in terms that are easily understood by everyone with an interest in this area.

Though we have access to a wealth of information, the main issue is always how to process the available information. How to make sense of all we observe and know. Just like the English alphabet: we know there are 26 letters but unless we put these letters together in a meaningful way, they convey no information. There are infinitely many ways of putting these letters together. Only a small number of those make sense. Only some of those convey exactly what (...) we wish to convey though the message may be interpreted differently by different individuals. That same issue comes up with information: how can we process the information we have? How can we infer and reason under conditions of incomplete observed information? In his seminal book on the philosophy of information, Floridi (2011a) raises a number of open questions. I discuss here one of these questions. That question is how to process information. To do so, I take the more realistic view that information is always limited, incomplete and possibly noisy. I define types of information, relate it to Floridi’s definitions and discuss a basic formulation for processing information under a unified framework. I relate it to some of the basic concepts discussed in the book. (shrink)

The starting-point and, at the same time, the foundation of recent scholarship on the Arabic translations of Aristotle's Metaphysics are Maurice Bouyges' excellent critical edition of the work in which the extant translations of the Metaphysics are preserved – i.e. Averroes' Tafsīr of the Metaphysics – and his comprehensive account of the Arabic translations and translators of the Metaphysics in the introductory volume. Relying on the texts made available by Bouyges and the impressive amount of philological information conveyed in his (...) edition, subsequent scholars have been able to select and focus on more specific topics, providing, for example, a closer inspection of the Arabic translations of the single books of the Metaphysics, or a detailed comparison of some of these translations with the original text of the Metaphysics. A new trend of research in recent times has been the study of these versions as part of the wider context of the Graeco-Arabic translation movement. (shrink)

The contribution inquires what impact pragmatism and phenomenology had and still have on education? A logical starting point to answer this question is to back to the roots as it were and to relate Otto Friedrich Bollnow and John Dewey with respect to their understanding of experience and the role experience plays in education. Both have defended their understanding of experience in the context of major debates in the field of education. Dewey in 1938 after facing major criticism for the (...) idea of a progressive education, which defines the foundations of the the process of learning on experiences rather than on a canon of knowledge. Bollnow positions himself in the methodological dispute of the 1960s and 1970s concerning a philosophical versus an empirical approach in education. Focusing on experience, Bollnow takes a third position in this debate, arguing that experience, while being empirical, needs to be interpreted hermeneutically. Amos points out that Bollnow and Dewey share the quest for orienting education toward experience, but also draws attention to some major differences. Dewey’s account of experience is an optimistic one. Bollnow on the other hand points to the danger of incrustation and rigidity of well-experienced positions. (shrink)

The autobiography witnesses a significant evolution in Avicenna's approach to Aristotle's Metaphysics during the years of his education. It clearly shows that, at a certain point of his philosophical training, Avicenna faced the entire text of the Metaphysics, was puzzled by its extent and complexity, and found in a treatise by al-Fārābī a guide for its understanding. But, albeit less perspicuously, the autobiography also suggests that this was not Avicenna's first encounter with the Metaphysics. Avicenna dealt with Aristotle's work in (...) a previous stage of his studies as well. Then, however, he did not read the Metaphysics in its entirety, but, rather, focused only on its essential parts and some commentaries thereupon. The parts of the Metaphysics that Avicenna read in this earlier stage were books Alpha Elatton and Lambda, as constituting the natural theology of Aristotle's work. He neglected, on the contrary, the books corresponding to its ontological part. The special attention to Alpha Elatton and Lambda and the close connection between these two books in a theological context were peculiar traits of al-Kindī's approach to Aristotle's Metaphysics. Therefore, the evolving approach to Aristotle's Metaphysics that Avicenna's autobiography witnesses can properly be described as a passage from the Kindian to the Farabian way of interpretation. (shrink)

Amos departs from Austin, who Amos considered "the true founder of the science of law", in important fundamentals. In this text, Amos sets out to draw a "clear line of demarcation between ethical & legal conceptions".

Moral distress has been well reviewed in the literature with established deleterious side effects for all healthcare professionals, including nurses, physicians, and others. Yet, little is known about the quality and effectiveness of interventions directed to address moral distress. The aim of this integrative review is to analyze published intervention studies to determine their efficacy and applicability across hospital settings. Of the initial 1373 articles discovered in October 2020, 18 were appraised as relevant, with 1 study added by hand search (...) and 2 after a repeated search was completed in January and then in May of 2021, for a total of 22 reviewed articles. This review revealed data mostly from nurses, with some studies making efforts to include other healthcare professions who have experienced moral distress. Education-based interventions showed the most success, though many reported limited power and few revealed statistically lowered moral distress post intervention. This may point to the difficulty in adequately addressing moral distress in real time without adequate support systems. Ultimately, these studies suggest potential frameworks which, when bolstered by organization-wide support, may aid in moral distress interventions making a measurable impact. (shrink)

The Panthéon and Arc de Triomphe are two neoclassical Parisian monuments that were created in the second half of the eighteenth century and the first half of the nineteenth century, respectively, and which have ever since been main sites of French official memory. However, they never had the same share of the stage: when one was prominent, the other was marginal, and vice versa. This chapter delineates the parallel histories of these monuments and analyses the relationship between them, from the (...) French Revolution to the Fifth Republic. Although they are usually ascribed to different political camps – the Pantheon to the left and the Arc de Triomphe to the right – a close reading of the context of various commemorative acts that were performed inside and around these monuments shows that their identity was more complex. (shrink)

Jaynes contends that in many statistical problems a seemingly indeterminate probability distribution is made unique by the transformation group of necessarily implied invariance properties, thereby justifying the principle of indifference. To illustrate and substantiate his claims he considers Bertrand's Paradox. These assertions are here refuted and the traditional attitude is vindicated.