Copyright ©2010–2015 All rights reserved. Jonathan Bennett [Brackets] enclose editorial explanations. Small ·dots· enclose material that has been added, but can be read as though it were part of the original text. Occasional •bullets, and also indenting of passages that are not quotations, are meant as aids to grasping the structure of a sentence or a thought. Every four-point ellipsis . . . . indicates the omission of a brief passage that seems to present more difficulty than it is worth. (...) Longer omissions are reported within [brackets] in normal-sized type.—This work was posthumously published in a Latin translation, and the original (English) manuscript was lost; so the Latin is all we have to work with.—The division into chapters and sections is presumably Lady Conway’s; the titles of chapters 2–9 are not. (shrink)

This book's importance is derived from three sources: careful conceptualization of teacher induction from historical, methodological, and international perspectives; systematic reviews of research literature relevant to various aspects of teacher induction including its social, cultural, and political contexts, program components and forms, and the range of its effects; substantial empirical studies on the important issues of teacher induction with different kinds of methodologies that exemplify future directions and approaches to the research in teacher induction.

One of the most basic questions an ontology can address is: How many things, or substances, are there? A monist will say, ‘just one’. But there are different stripes of monism, and where the borders between these different views lie rests on the question, ‘To what does this “oneness” apply?’ Some monists apply ‘oneness’ to existence. Others apply ‘oneness’ to types. Determining whether a philosopher is a monist and deciphering what this is supposed to mean is no easy task, especially (...) when it comes to those writing in the early modern period because many philosophers of the sixteenth, seventeenth, and eighteenth centuries include God in their ontologies. InThe Principles,Anne Finch Conway offers an ontology that is often described as being both ‘vitalist’ and ‘monist’. I take this to mean that, for Conway, all that exists is in some way alive and that if asked ‘How many things, or substances, are there?’ Conway would say, ‘Just one’. But to what does this ‘oneness’ apply? And where does the point of disagreement between Conway and her interlocutors, Hobbes, Spinoza, More, and Descartes lie? In this paper, I argue that determining the answer to this first question turns out to be quite difficult. Nevertheless, we can still make sense of the second. (shrink)

Anne Finch Conway es una de las filósofas del siglo XVII que discutió con los filósofos destacados de su época. La única obra con la que contamos de esta autora es Principia Philosophiae Anticissimae et Recentissimae o The Principle of the Most Ancient and Modern Philosophy. En este artículo me propongo dar cuenta del rol que la naturaleza humana tiene en su metafísica, de modo de encontrar un lugar más específico para el dolor y el sufrimiento en un (...) mundo que parece ante todo gobernado por el amor recíproco y la simpatía. El concepto de hombre microcosmos y la relación de este con Cristo tiene una importancia poco destacada por la bibliografía sobre nuestra filósofa. Con esta meta, presentaré su metafísica prestando especial atención a la sustancia creada y su relación con la sustancia media, Cristo, y la sustancia primera, Dios. De este modo, además, daré cuenta de la responsabilidad que la naturaleza humana tiene con el mundo de la creación, por lo cual me permito mencionar también lo “ecológico” en el pensamiento de Conway, ya que el perfeccionamiento de la naturaleza humana es el perfeccionamiento de toda la naturaleza. (shrink)

La filosofía de Anne Finch, Viscondesa de Conway ha sido estudiada desde la perspectiva del papel crítico de su monismo vitalista frente a la filosofía de sus contemporáneos, así como en la valoración de su papel en la historia de la filosofía. No obstante, la atención que han recibido sus tesis epistemológicas ha sido escasa en razón del carácter fragmentario de sus Principios de la más antigua y moderna filosofía (1690). El presente artículo parte de la idea de (...) que es posible sistematizar la filosofía de esta autora moderna, lo cual, implica la reconstrucción de sus tesis epistemológicas a través de los conceptos de percepción sensible e imaginación. Lo anterior, nos permitirá no sólo comprender estas tesis bajo la lógica de su correlación con la ontología y la filosofía moral de Conway, también permite acceder a una propuesta original alterna a los modelos mecanicistas imperantes en la época. (shrink)

In this chapter, I examine the metaphysics elaborated by Viscountess Anne Finch Conway in the effort of determining the meaning she assigned to the notions of transcendence and immanence. In the Early Modern period, her philosophy is one of the most original attempts towards an integration of notions deriving from Lurianic Kabbalah and Sufism into debates stemming from the confrontation of mainstream Protestantism with its most heterodox cognates, such as Quakerism. Responding to these variegated influences, Conway elaborated a (...) unique response to the problem of immanence, and the presence of God in the world. (shrink)

This 2004 book was the first intellectual biography of one of the very first English women philosophers. At a time when very few women received more than basic education, Lady Anne Conway wrote an original treatise of philosophy, her Principles of the Most Ancient and Modern Philosophy, which challenged the major philosophers of her day - Descartes, Hobbes and Spinoza. Sarah Hutton's study places Anne Conway in her historical and philosophical context, by reconstructing her social and intellectual milieu. (...) She traces her intellectual development in relation to friends and associates such as Henry More, Sir John Finch, F. M. van Helmont, Robert Boyle and George Keith. And she documents Conway's debt to Cambridge Platonism and her interest in religion - an interest which extended beyond Christian orthodoxy to Quakerism, Judaism and Islam. Her book offers an insight into both the personal life of a very private woman, and the richness of seventeenth-century intellectual culture. (shrink)

Anne Conway, née Finch, is arguably one of the most important British philosophers of the seventeenth century. Her main work, published posthumously, in 1690, "Principia Philosophiae Antiquissimae et Recentissimae", translated two years later into English as "The Principles of the Most Ancient and Modern Philosophy: Concerning God, Christ, and the Creature; that is, concerning Spirit and Matter in General", engages critically with most relevant thinkers of her time, in particular Descartes, Hobbes, Spinoza, and her friend and mentor Henry (...) More. As the sub-title of the English translation suggests, the "Principia" are also influenced by Christian, and especially early Christian - Patristic, teaching. The chapter studies the "Principia" with a view to the way in which they use or engage with these teachings. Anne Conway was not a specialist historical theologian or Patristic scholar and no specific sources are explicitely referenced in her work. However, the way in which she approaches her main themes suggests that she was influenced by very specific early Christian thinkers, in particular Origen, whom she may have known through George Rust's "Letter of Resolution", which Henry More recommended to her in a letter in 1660. At the same time she also developed elements of early Christian thought independently, creatively, pursuing her very own agenda. Studying the "Principia" with a view to their exposure to early Christian thought reveals Anne Conway once more as a fascinating early modern philosopher who indeed combines very ancient with very recent thinking. (shrink)

In an age when women were not formally admitted to Cambridge, Conway was tutored by mail by Henry More, who had also taught her half-brother John Finch. Her notebooks, now lost, were published post-humously in 1690 in Latin translation by men who respected her and who with self-effacement introduced her work without mentioning their own names. Conway proposed replacing the doctrine of the Trinity with a metaphysical metaphor in which God is the Creator, Christ is mediating “Middle Nature,” and (...) the third element is Creation. Hobbes and Spinoza she critiques for failing to distinguish between Creator and creation. She also criticized the dualism of Descartes and of More, developing instead a “vitalistic monism”. More himself had written of “Monad or Unite” in 1653. (shrink)

ABSTRACTOrganization and management researchers praise the value of care in the workplace. However, they overlook the conflict between caring for work and for coworkers, which resonates with the dilemma of care allocation highlighted by ethicists of care. Through an in-depth qualitative study of two organizations, we examine how this dilemma is confronted in everyday organizational life. We draw on the concept of boundary work to explain how employees negotiate the boundary of their caring responsibilities in ways that grants or denies (...) care to coworkers. We argue that the possibility of an ethics of care for coworkers requires boundary work that suspends the separation of personal and professional selves and constitutes the worker as a whole person. We contribute to research on care in organizations by showing how care for coworkers may be enabled or undermined by maintaining or suppressing the care allocation dilemma. (shrink)

According to one widely held view of metaphor, metaphors are cases in which the speaker (literally) says one thing but means something else instead. I wish to challenge this idea. I will argue that when one utters a sentence in some context intending it to be understood metaphorically, one directly expresses a proposition, which can potentially be evaluated as either true or false. This proposition is what is said by the utterance of the sentence in that context. We don’t convey (...) metaphorical meanings indirectly by directly saying something else. One consequence is that, contrary to what Searle (1993: 110) suggests, we do not arrive at the metaphorical meaning that the speaker intended via a literal interpretation of the sentence the speaker utters. The defense of this view depends on articulating a conception of what is said that is more generous than that allowed for by Searle (1993) and others such as Bach (2001). I hope to motivate this broadened conception of what is said (what I call a contextualist conception of what is said), and to show some of the benefits of adopting a direct expression view of metaphor. (shrink)

Paul Grobstein, Eleanor A. Bliss Professor of Biology at Bryn Mawr College, Pennsylvania, USA passed away Tuesday, June 28, 2011. Since Paul came to Bryn Mawr in 1986, he taught courses ranging from "Introductory Biology" and "Philosophy of Science" to "Evolution of Stories" and "The Brain and Education." Paul founded the Summer Institutes for K-12 Teachers, which brought hundreds of local educators to campus to consider new ways of teaching science and math. He served as chair of the Biology Department (...) and was instrumental in the establishment and success of the Center for Science in Society at Bryn Mawr College. (shrink)

The digital shift leads to increasing changes. Employees can deal with changes through informal learning that enables needs-based development. For successful informal learning, self-regulated learning is crucial, i.e., to set goals, plan, apply strategies, monitor, and regulate learning for example by applying resource strategies. However, existing SRL models all refer to formal learning settings. Because informal learning differs from formal learning, this study investigates whether SRL models can be transferred from formal learning environments into informal work settings. More precisely, are (...) all facets relevant, and what are the relational patterns? Because informal workplace learning occurs through interaction with the context, this study investigates the influence of context, i.e., organizational learning culture and job characteristics on SRL. Structural equation modeling of N = 170 employees in various industries showed the relevance of the self-reported metacognitive strategies planning, monitoring, and regulation; the resource strategies help-seeking and effort regulation; and deep processing strategy elaboration. However, there was no evidence for organization strategies. The learning strategies were associated with self-efficacy and mastery-approach goal orientation. Regarding context, results supported indirect effects over self-motivational beliefs of learning strategies. Organizational learning culture was connected with mastery-approach goal orientation, whereas job characteristics autonomy and feedback were related to self-efficacy, which were again related to SRL strategies. Therefore, context can empower employees not only to accomplish their tasks but to develop themselves by applying SRL strategies. The results are discussed, and practical implications are outlined. (shrink)

This third volume completes the text of the cycle of 294 English Wycliffite sermons; the first two volumes appeared in 1983 and 1987 respectively. The 120 sermons here were intended to provide material for all the weekday occasions for which the Sarum rite offers a separate gospel reading; such complete coverage of ferial days is unparalleled in English medieval homiliaries, and seems unknown elsewhere in contemporary European cycles of sermons. The introduction to the present book, which is intended to be (...) used along with the material in the previous volumes, describes the state of the text in these manuscripts and their relation to each other. Two further chapters consider questions relating to the whole cycle: the fidelity of the biblical translation in the sermons to the Vulgate texts; and the complicated issue of the relation between these English sermons and the Latin sermons of John Wyclif himself. A fourth volume will provide a commentary on the individual sermons, consider the recurrent issues discussed within them, and offer suggestions concerning the origins of the collection. (shrink)

Background In 2001 a report on the provision of clinical ethics support in UK healthcare institutions identified 20 clinical ethics committees. Since then there has been no systematic evaluation or documentation of their work at a national level. Recent national surveys of clinical ethics services in other countries have identified wide variation in practice and scope of activities. Objective To describe the current provision of ethics support in the UK and its development since 2001. Method A postal/electronic questionnaire survey administered (...) to the chairs of all 82 clinical ethics services registered with the UK Clinical Ethics Network in July 2010. Results Response rate was 62% with the majority of responding services situated in acute trusts. All services included a clinical ethics committee with one service also having a clinical ethicist. Lay members were present in 72% of responding committees. Individual case consultation has increased since 2001 with 29% of chairs spending more than 50% of their time on this. Access to and involvement in the process of case consultation is less for patients and families than for clinical staff. There is wide variation in committee processes and levels of institutional support. Over half of the responding committees undertook some form of evaluation. Conclusion Clinical ethics services in the UK are increasing as is their involvement in case consultation. However, the significant variation in committee processes suggests that further qualitative research is needed to understand how these committees function and the role they play in their institution. (shrink)

Management and organization researchers are being called to conduct research that is more caring, yet the concept of care and how to practice it within the profession is undertheorized. Adopting a feminist epistemology and methodology, we develop the concept of care by weaving the personal, ethical, and political into the research process. First, we reflect critically on how aspects of care—attentiveness, responsibility, competence, and responsiveness (Tronto, Moral boundaries: a political argument for an ethic of care, Routledge, 1993; Tronto, Caring democracy: (...) markets, equality, and justice, New York University Press, 2013)—unfolded in our personal research experiences, and secondly, we conduct a review of articles published in management and organization studies and analyse expressed or concealed conceptions of care in scholars’ accounts of research purpose and ethics. We find three ethical sensibilities at the heart of enacting care: encountering the ‘other’, interpreting roles and responsibilities, and deliberating needs and resources. We contribute to a feminist research ethics by highlighting issues related to care that are concealed in dominant ethos guiding management and organization research. Further, we develop methodological insights for implementing an ethic of care as an alternative ethical standpoint in business research ethics. Finally, we provide suggestions for how to embed more care within research ethics practices in academic institutions. (shrink)

Eric Olson distinguishes his animalistic account of transtemporal personal identity from the apparently similar Bodily Criterion, among other things, by accusing the latter of being contaminated with Cartesian implications owing to its usage of the term ‚body‘. In contrast, Olson argues, Animalism is able to avoid these implications by substituting the concept of body for the concept of organism, which makes Animalism not only a distinct position, but also the better alternative to the Bodily Criterion. The paper critically reconstructs Olson’s (...) charge of Cartesianism against the Bodily Criterion, thereby differentiating between several variants of it. This eventually adds up to an evaluation of how suitable these criticisms are for defending Animalism at the expense of the Bodily Criterion. (shrink)

Children learn their native language by exposure to their linguistic and communicative environment, but apparently without requiring that their mistakes be corrected. Such learning from “positive evidence” has been viewed as raising “logical” problems for language acquisition. In particular, without correction, how is the child to recover from conjecturing an over-general grammar, which will be consistent with any sentence that the child hears? There have been many proposals concerning how this “logical problem” can be dissolved. In this study, we review (...) recent formal results showing that the learner has sufficient data to learn successfully from positive evidence, if it favors the simplest encoding of the linguistic input. Results include the learnability of linguistic prediction, grammaticality judgments, language production, and form-meaning mappings. The simplicity approach can also be “scaled down” to analyze the learnability of specific linguistic constructions, and it is amenable to empirical testing as a framework for describing human language acquisition. (shrink)

La participation de l’État québécois aux services de garde, tant sur la plan du financement que de l’orientation éducative depuis les nouvelles dispositions de la politique familiale de 1997, est marquée par une orientation de plus en plus importante vers la prévention et l’intervention auprès des familles. Cet article rappelle comment cette orientation a pris place progressivement depuis les années 1970 dans les garderies du Québec et montre le rôle de plus en plus important de l’État dans les services de (...) garde. (shrink)