Previous research has shown a source memory advantage for faces presented in negative contexts. As yet it remains unclear whether participants remember the specific type of context in which the faces were presented or whether they can only remember that the face was associated with negative valence. In the present study, participants saw faces together with descriptions of two different types of negative behaviour and neutral behaviour. In Experiment 1, we examined whether the participants were able to discriminate between two (...) types of other-relevant negative context information (cheating and disgusting behaviour) in a source memory test. In Experiment 2, we assessed source memory for other-relevant negative (threatening) context information (other-aggressive behaviour) and self-relevant negative context information (self-aggressive behaviour). A multinomial source memory model was used to separately assess partial source memory for the negative valence of the behaviour and specific source memory for the particular type of negative context the face was associated with. In Experiment 1, source memory was specific for the particular type of negative context presented (i.e., cheating or disgusting behaviour). Experiment 2 showed that source memory for other-relevant negative information was more specific than source memory for self-relevant information. Thus, emotional source memory may vary in specificity depending on the degree to which the negative emotional context is perceived as threatening. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:diacritics 30.1 (2000) 106-123 [Access article in PDF] The (Mis)Uses of Cannibalism in Contemporary Cultural Critique C. Richard King At least since 1979, when W. Arens demystified what he termed "the man-eating myth," cannibalism, once a fundamental feature of the anthropological imagination and a primary trope for interpreting cultural difference, has become subject to serious debate and lingering doubt [see Osborne]. Even as some anthropologists have sought to recuperate (...) anthropophagy as a tangible symbolic, ideological, and ritual complex [Brown and Tuzin; Conklin, "'Thus are our Bodies'"; Forsyth; Harris, Good to Eat 199-234; Sanday], a constellation of scholarly projects and popular works has complicated cannibalism by relocating it in the West. Perhaps most visibly, Hollywood cinema has reclaimed cannibalism. Although a handful of films have revived well-worn clichés of dark-skinned savages preparing to consume Westerners, as in King Solomon's Mines and Crocodile Dundee, others have cast the Western subject as cannibal to grapple with the horrors of reluctant cannibalism, as in Alive! [see Fiddes 121-31], to work through the transgressive and terrifying desires associated with psychopathic cannibalism, as in The Silence of the Lambs [Fuss; Halberstam], and importantly to parody the normative beliefs and behaviors of white, middle-class, heterosexual EuroAmericans, as in Eating Raoul and Parents. At the same time, an array of scholars, artists, and activists have invoked cannibalism to fashion critical perspectives on Western cultural practices. In his film Cannibal Tours (1987), Dennis O'Rourke encourages his audiences to think critically about tourists who travel to the Sepik River Valley to encounter reformed cannibals, asking implicitly who the cannibals are, the Melanesians who formerly (were thought to/claim to have) practiced anthropophagy or the tourists who travel to New Guinea to consume them [see Bruner]. Others have pushed the metaphor. Michael Ames, borrowing explicitly from O'Rourke, uses the cannibal to reframe ethnographic museums and their practices. Similarly, Jane Tompkins asserts that "Museums are a form of cannibalism made safe for polite society" [533]. More generally, Crystal Bartolovich playfully glosses consumerism as the cultural logic of the late cannibalism; bell hooks speaks of the EuroAmerican desires for and incorporation of things ethnic as "eating the other"; and Rosalind Morris suggests that cannibalism is the essential metaphor for late capitalism. More telling, however, are a set of overlapping critical projects that offer detailed theorizations [End Page 106] [Begin Page 108] of contemporary anthropophagy. Here, I will examine three that have had an important impact on discussions of tourism, museums, cultural appropriation, and consumption. Dean MacCannell, in an exciting exploratory review of the documentary Cannibal Tours, makes explicit what O'Rourke left unsaid: we are cannibals, and contemporary capitalism is neocannibalism. Perhaps more radically, Jack Forbes argues that Western civilization fosters cannibalism as an embodied, psychosocial condition or psychosis rooted in exploitation and consumption. Inspired at least in part by Forbes, Deborah Root rethinks Western civilization as cannibal culture.Although I am terribly sympathetic with these perspectives, particularly their political commitments and theoretical creativity, I am disturbed by the practices and effects that animate them. Indeed, as powerful as this critical field promises to be, it is at the same time troubling and dangerous. Although it defamiliarizes practices of cultural production and consumption, it does not enhance understanding of the contexts in which individuals and institutions deploy them and does less to effectively challenge or undermine them. In reframing beliefs and behaviors to accentuate productivity and power, it reinstates and reaffirms binaries and, worse, often turns on the same forms of appropriation.* * *Arguably, flesh eating has always promoted the elaborations of differences. Works central to the Western canon mobilize cannibalism to make (sense of) the world. Herodotus offers an early anthropophagic distinction:These Scythian husbandmen then occupy the country eastward for three days' journey.... Beyond this region the country is desert for a great distance; and beyond the desert Androphagi dwell.... The Androphagi have the most savage customs of all men; they pay no regard to justice, nor make use of any established law. They are nomads and wear a dress like a Scythian; they... (shrink)

This classic analysis of Western liberal capitalist society contends that capitalism harbors the seeds of its downfall, particularly by effecting a certain cultural tendency among its most successful subjects that is bound to corrode its very foundations. As such, it is a conservative critique employing cultural concerns precisely where Marx prioritized economic ones.

In this article we focus on three key precepts shared by Confucianism and the African ethic of Ubuntu: the central value of community, the desirability of ethical partiality, and the idea that we tend to become morally better as we grow older. For each of these broad similarities, there are key differences underlying them, and we discuss those as well as speculate about the reasons for them. Our aim is not to take sides, but we do suggest ways that Ubuntu (...) and Confucianism might have something to learn from each other and perhaps come closer. We hope that our preliminary reflections can inspire further debate and thinking on a theme – dialogues between long-standing and large-scale non-Western traditions – that is bound to increase in importance as non-Western societies play a greater role in the global system and as the search continues for a 'global ethic'. (shrink)

Early discussions of ?climate justice? have been dominated by economists rather than political philosophers. More recently, analytical liberal political philosophers have joined the debate. However, the philosophical discussion of climate justice remains in its early stages. This paper considers one promising approach based on human rights, which has been advocated recently by several theorists, including Simon Caney, Henry Shue and Tim Hayward. A basic argument supporting the claim that anthropogenic climate change violates human rights is presented. Four objections to this (...) argument are examined: the ?future persons? objection; the ?risk? objection; the ?collective causation? objection; and the ?demandingness? objection. This critical examination leads to a more detailed specification and defence of the claim that anthropogenic climate change violates human rights. (shrink)

This third edition, now available in paperback, is a follow up to the author's classic Boolean-Valued Models and Independence Proofs in Set Theory. It provides an exposition of some of the most important results in set theory obtained in the 20th century: the independence of the continuum hypothesis and the axiom of choice.

The rise of China, along with problems of governance in democratic countries, has reinvigorated the theory of political meritocracy. But what is the theory of political meritocracy and how can it set standards for evaluating political progress? To help answer these questions, this volume gathers a series of commissioned research papers from an interdisciplinary group of leading philosophers, historians and social scientists. The result is the first book in decades to examine the rise of political meritocracy and what it will (...) mean for political developments in China and the rest of the world. Despite its limitations, meritocracy has contributed much to human flourishing in East Asia and beyond and will continue to do so in the future. This book is essential reading for those who wish to further the debate and perhaps even help to implement desirable forms of political change. (shrink)

This book explores and articulates the concepts of the continuous and the infinitesimal from two points of view: the philosophical and the mathematical. The first section covers the history of these ideas in philosophy. Chapter one, entitled ‘The continuous and the discrete in Ancient Greece, the Orient and the European Middle Ages,’ reviews the work of Plato, Aristotle, Epicurus, and other Ancient Greeks; the elements of early Chinese, Indian and Islamic thought; and early Europeans including Henry of Harclay, Nicholas of (...) Autrecourt, Duns Scotus, William of Ockham, Thomas Bradwardine and Nicolas Oreme. The second chapter of the book covers European thinkers of the sixteenth and seventeenth centuries: Galileo, Newton, Leibniz, Descartes, Arnauld, Fermat, and more. Chapter three, 'The age of continuity,’ discusses eighteenth century mathematicians including Euler and Carnot, and philosophers, among them Hume, Kant and Hegel. Examining the nineteenth and early twentieth centuries, the fourth chapter describes the reduction of the continuous to the discrete, citing the contributions of Bolzano, Cauchy and Reimann. Part one of the book concludes with a chapter on divergent conceptions of the continuum, with the work of nineteenth and early twentieth century philosophers and mathematicians, including Veronese, Poincaré, Brouwer, and Weyl. Part two of this book covers contemporary mathematics, discussing topology and manifolds, categories, and functors, Grothendieck topologies, sheaves, and elementary topoi. Among the theories presented in detail are non-standard analysis, constructive and intuitionist analysis, and smooth infinitesimal analysis/synthetic differential geometry. No other book so thoroughly covers the history and development of the concepts of the continuous and the infinitesimal. (shrink)

First published in 2002. Routledge is an imprint of Taylor & Francis, an informa company.

The usual meaning of the word continuous is “unbroken” or “uninterrupted”: thus a continuous entity —a continuum—has no “gaps.” We commonly suppose that space and time are continuous, and certain philosophers have maintained that all natural processes occur continuously: witness, for example, Leibniz's famous apothegm natura non facit saltus—“nature makes no jump.” In mathematics the word is used in the same general sense, but has had to be furnished with increasingly precise definitions. So, for instance, in the later 18th century (...) continuity of a function was taken to mean that infinitesimal changes in the value of the argument induced infinitesimal changes in the value of the function. With the abandonment of infinitesimals in the 19th century this definition came to be replaced by one employing the more precise concept of limit. (shrink)

What responsibilities does each of us have to reduce or limit our greenhouse gas emissions? Advocates of individual emissions reductions acknowledge that there are limits to what we can reasonably demand from individuals. Climate ethics has not yet systematically explored those limits. Instead, it has become popular to suggest that such judgements should be ‘context-sensitive’ but this does not tell us what role different contextual factors should play in our moral thinking. The current approach to theory development in climate ethics (...) is not likely to be the most effective way to fill this gap. In existing work, climate ethicists use hypothetical cases to consider what can be reasonably demanded of individuals in particular situations. In contrast, ‘climate ethics with an ethnographic sensibility’ uses qualitative social science methods to collect original data in which real individuals describe their own situations. These real-life cases are more realistic, more detailed and cover a broader range of circumstances than hypothetical cases. Normative analysis of real-life cases can help us to develop a more systematic understanding of the role that different contextual factors should play in determining individual climate responsibilities. It can also help us to avoid the twin dangers of ‘idealization’ and ‘special pleading’. (shrink)

5.5. Every topos is linguistic: the equivalence theorem.

This paper is an introduction to topos theory which assumes no prior knowledge of category theory. It includes a discussion of internal logic in a topos, A characterization of the category of sets, And an investigation of the notions of topology and sheaf in a topos.

This essay is an attempt to sketch the evolution of type theory from its beginnings early in the last century to the present day. Central to the development of the type concept has been its close relationship with set theory to begin with and later its even more intimate relationship with category theory. Since it is effectively impossible to describe these relationships (especially in regard to the latter) with any pretensions to completeness within the space of a comparatively short article, (...) I have elected to offer detailed technical presentations of just a few important instances. (shrink)

Research on the nature of science and science education enjoys a longhistory, with its origins in Ernst Mach's work in the late nineteenthcentury and John Dewey's at the beginning of the twentieth century.As early as 1909 the Central Association for Science and MathematicsTeachers published an article – ‘A Consideration of the Principles thatShould Determine the Courses in Biology in Secondary Schools’ – inSchool Science and Mathematics that reflected foundational concernsabout science and how school curricula should be informed by them. Sincethen (...) a large body of literature has developed related to the teaching andlearning about nature of science – see, for example, the Lederman and Meichtry reviews cited below. As well there has been intensephilosophical, historical and philosophical debate about the nature of scienceitself, culminating in the much-publicised ‘Science Wars’ of recent time. Thereferences listed here primarily focus on the empirical research related to thenature of science as an educational goal; along with a few influential philosophicalworks by such authors as Kuhn, Popper, Laudan, Lakatos, and others. Whilenot exhaustive, the list should prove useful to educators, and scholars in otherfields, interested in the nature of science and how its understanding can berealised as a goal of science instruction. The authors welcome correspondenceregarding omissions from the list, and on-going additions that can be made to it. (shrink)

Despite an abundance of research on inter-organizational trust, researchers are only beginning to understand the process of trust deterioration as an inter-organizational phenomenon. This paper presents a case study examining the deteriorating relationship between two international high-tech firms. We surveyed respondents from the supplier firm to identify major elements that reduced the supplier's trust in its customer, using the dimensions of trust identified by Mayer et al. (1995). While violations of ability, integrity, and benevolence all contributed to trust reduction, early (...) violations of trustee benevolence contributed importantly to trust deterioration. Over time, the relationship became "sensitive," and respondents reported many incidents of trust violation. Managers reported primarily integrity- and benevolence-related incidents, while no pattern emerged among operations personnel. We examine the results in light of Hosmer's (1995) ethically-based trust principles. The supplier and customer would likely differ in their opinion of whether the customer was acting "ethically." This suggests that scholars need to examine how many principles can be violated before trust is eliminated, and whether any of the principles are particularly salient in business relationships. (shrink)

This essay responds to Badiou's charge that Deleuze fails to set forth a philosophy that is “beyond Gategorical oppositions.” It is argued that this criticism of Deleuze is founded upon a misreading of the Deleuzean distinction between the virtual and the actual, a reading that carries forward Badiou's misreading of Spinoza and, hence, of Deleuze's Spinozism. With this corrected, we show how the virtual‐actual distinction operates within the experimental philosophy, or pragmatics, that Deleuze, and later Deleuze and Guattari, sets forth. (...) It is this pragmatics that is precisely the philosophy of difference that is beyond categorical oppositions. Through a comparison of Deleuzean pragmatics with the work of Hume and Peirce, we are able to respond to Badiou's further criticism that Deleuze's philosophy fails to understand the conditions for creativity in thought and culture. This criticism is itself resolved once one corrects for Badiou's misreading of Deleuze's virtual‐actual distinction. (shrink)

Based upon research done by evolutionary psychologists into the reason why human beings feel depression in social situations, I argue that philosophers have significant warrant to consider depression as an important feature conditioning moral imagination. The moral imagination come up with new enterprises and new ways of organizing social life. This reorganization would meet many of the goals put forth by pragmatist philosopher John Dewey. I argue that depression will work as a leading clue and unique imaginative “space” to reconstruct (...) various social situations. (shrink)

InBeing and Nothingness, Jean-Paul Sartre affirms a circle of relations between oneself and another. This circle moves between the relations of love and desire and results from the fact that both love and desire are attempts to capture the other who always remains out of reach. Sartre denies that there can be a dialectic of such relations with others: never can there be a motivated movement beyond the frustrations and failures of each of these attempts to relate to the other. (...) The only way out of this circle is, therefore, according to Sartre, a radical conversion.Like the master in Hegel'sPhenomenology of Mind, each individual caught in this circle wants what cannot be attained: the assimilation or the negation of the freedom of the other. He is thus, like Hegel's master, impervious to any reasons that could count against what he is seeking; his failures cannot in any way motivate him to want what can be. From the point of view of such desires, any negative evaluation of these desires must seem arbitrary. Therefore, to the extent that Sartre's earlier writings indicate no other possibilities of human existence except those premised on such impossible demands, Sartre's negative evaluations concerning the bad faith of these individuals must seem arbitrary.My conclusion is not, however, simply negative since I argue that inSaint Genet Sartre presents Genet's life as a dialectical movement beyond failure to triumph. This is not a dialectic of bad faith. Rather it is a dialectic based on a very different desire from the desire for what cannot be. If Sartre thus develops another level, another fundamental desire, from which the level of bad faith can be judged to be wrong, then at least from this level the judgment is not a merely arbitrary one. (shrink)

I show the inadequacy of whitrow's recent argument ("british journal for the philosophy of science", Volume 29, Pages 39-45) against the possibility of an infinite past. I argue that it is impossible to prove "a priori" the non-Existence of an infinite past or future.

This forward-thinking collection presents new work that looks beyond the division between the analytic and continental philosophical traditions—one that has long caused dissension, mutual distrust, and institutional barriers to the development of common concerns and problems. Rather than rehearsing the causes of the divide, contributors draw upon the problems, methods, and results of both traditions to show what post-divide philosophical work looks like in practice. Ranging from metaphysics and philosophy of mind to political philosophy and ethics, the papers gathered here (...) bring into mutual dialogue a wide range of recent and contemporary thinkers, and confront leading problems common to both traditions, including methodology, ontology, meaning, truth, values, and personhood. Collectively, these essays show that it is already possible to foresee a future for philosophical thought and practice no longer determined neither as "analytic" nor as "continental," but, instead, as a pluralistic synthesis of what is best in both traditions. The new work assembled here shows how the problems, projects, and ambitions of twentieth-century philosophy are already being taken up and productively transformed to produce new insights, questions, and methods for philosophy today. (shrink)

This forward-thinking collection presents new work that looks beyond the division between the analytic and continental philosophical traditions—one that has long caused dissension, mutual distrust, and institutional barriers to the development of common concerns and problems. Rather than rehearsing the causes of the divide, contributors draw upon the problems, methods, and results of both traditions to show what post-divide philosophical work looks like in practice. Ranging from metaphysics and philosophy of mind to political philosophy and ethics, the papers gathered here (...) bring into mutual dialogue a wide range of recent and contemporary thinkers, and confront leading problems common to both traditions, including methodology, ontology, meaning, truth, values, and personhood. Collectively, these essays show that it is already possible to foresee a future for philosophical thought and practice no longer determined neither as "analytic" nor as "continental," but, instead, as a pluralistic synthesis of what is best in both traditions. The new work assembled here shows how the problems, projects, and ambitions of twentieth-century philosophy are already being taken up and productively transformed to produce new insights, questions, and methods for philosophy today. (shrink)

ABSTRACT: It is characteristic of a continuum that it be “all of one piece”, in the sense of being inseparable into two (or more) disjoint nonempty parts. By taking “part” to mean open (or closed) subset of the space, one obtains the usual topological concept of connectedness . Thus a space S is defined to be connected if it cannot be partitioned into two disjoint nonempty open (or closed) subsets – or equivalently, given any partition of S into two open (...) (or closed) subsets, one of the members of the partition must be empty. This holds, for example, for the space R of real numbers and for all of its open or closed intervals. Now a truly radical condition results from taking the idea of being “all of one piece” literally, that is, if it is taken to mean inseparability into any disjoint nonempty parts, or subsets, whatsoever . A space S satisfying this condition is called cohesive or indecomposable. While the law of excluded middle of classical logic reduces indecomposable spaces to the trivial empty space and one-point spaces, the use of intuitionistic logic makes it possible not only for nontrivial cohesive spaces to exist, but for every connected space to be cohesive.In this paper I describe the philosophical background to cohesiveness as well as some of the ways in which the idea is modelled in contemporary mathematics. (shrink)

Over the past 25 years, there has been growing recognition of the importance of studying the Ethical, Legal and Social Implications of genetic and genomic research. A large investment into ELSI research from the National Institutes of Health Human Genomic Project budget in 1990 stimulated the growth of this emerging field; ELSI research has continued to develop and is starting to emerge as a field in its own right. The evolving subject matter of ELSI research continues to raise new research (...) questions as well as prompt re-evaluation of earlier work and a growing number of scholars working in this area now identify themselves as ELSI scholars rather than with a particular discipline. Due to the international and interdisciplinary nature of ELSI research, scholars can often find themselves isolated from disciplinary or regionally situated support structures. We conducted a workshop with Early Career Researchers in Oxford, UK, and this paper discusses some of the particular challenges that were highlighted. While ELSI ECRs may face many of the universal challenges faced by ECRs, we argue that a number of challenges are either unique or exacerbated in the case of ELSI ECRs and discuss some of the reasons as to why this may be the case. We identify some of the most pressing issues for ELSI ECRs as: interdisciplinary angst and expertise, isolation from traditional support structures, limited resources and funding opportunities, and uncertainty regarding how research contributions will be measured. We discuss the potential opportunity to use web 2.0 technologies to transform academic support structures and address some of the challenges faced by ELSI ECRs, by helping to facilitate mentoring and support, access to resources and new accreditation metrics. As our field develops it is crucial for the ELSI community to continue looking forward to identify how emerging digital solutions can be used to facilitate the international and interdisciplinary research we perform, and to offer support for those embarking on, progressing through, and transitioning into an ELSI research career. (shrink)