C. K. Grant; X*—On a Definition of Knowledge, Proceedings of the Aristotelian Society, Volume 73, Issue 1, 1 June 1973, Pages 157–166, https://doi.org/10.1093/a.

Ogden spent over forty years attempting "to deal... with the whole of the linguistic problem." This study gives his work an enduring quality which is of particular relevance to late twentieth century linguistics.

Charles Ogden (1889-1957) is best known as the senior author of The Meaning of Meaning, the inventor of the 850-word system of Basic English and the expositor of the writings of Jeremy Bentham. Bentham's work had confirmed Ogden in the conviction he had nurtured for 20 years: that language, for all its pitfalls, could be controlled, thus ensuring effective communication and international understanding, perhaps even preventing war.

One of the more recent approaches in attempting a reinterpretation of the philosophy of Johann Gottlieb Fichte has been to concentrate on his theory of interpersonality as a key to his system. But a study of Fichte’s interpersonal theory in its early forms shows, among other things, a rather surprising lack of treatment of an important form of immediate interpersonal experience: love. And yet if interpersonality lies at the core of Fichte’s philosophy, one could expect that a treatment of some (...) sort of love experience would be central to his view of the life-world. (shrink)

In one way or another the theory and practice of modern medicine is confronting us with many dilemmas, chiefly, though not exclusively, of a moral character; the transplantation of organs, abortion, and euthanasia are examples, and closely associated with these are more obviously conceptual problems such as the definition of death and, for that matter, of life itself. Contemporary moral philosophers have been strangely silent on these matters, and have been content to leave the field to lawyers and churchmen and (...) those few medical men both able and willing to reflect upon their practices. (shrink)

The purpose of this study was to develop a Physician's Spiritual Well-Being Scale (PSpWBS). The significance of a physician's spiritual well-being was explored through in-depth interviews with and qualitative data collection from focus groups. Based on the results of qualitative analysis and related literature, the PSpWBS consisting of 25 questions was established. Reliability and validity tests were performed on 177 subjects. Four domains of the PSpWBS were devised: physician's characteristics; medical practice challenges; response to changes; and overall well-being. The explainable (...) total variance was 65.65%. Cronbach α was 0.864 when the internal consistency of the whole scale was calculated. Factor analysis showed that the internal consistency Cronbach α value for each factor was between 0.625 and 0.794 and the split-half reliability was 0.865. The scale has satisfactory reliability and validity and could serve as the basis for assessment of the spiritual well-being of a physician. (shrink)

Filing charges of scientific misconduct can be a risky and dangerous endeavor. This article presents rules of conduct to follow when considering whether to report perceived misconduct, and a set of step-by-step procedures for responsible whistleblowing that describe how to do so once the decision to report misconduct has been made. This advice is framed within the university setting, and may not apply fully in industrial settings.

I once wrote to Daya ji about what seemed to me a paradox in contemporary Indian philosophy. It is one thing that Indian philosophers in academia do not engage with science, or even with its history and philosophy. It is quite another thing that they do not engage with ethics. Ethics, after all, is at the core of philosophy. Without an ethical principle one often does not know how to respond to something fundamentally new, such as the bewildering variety of (...) new developments in science and technology that impinge on our daily life. I was disappointed that Indian philosophers remain engaged in the study of Spinoza, Kant, Hegel, and the like, or are immersed in Sanskrit texts—neither of which provide much guidance .. (shrink)

Previously we saw that racist prejudice is supported by false history. The false history of the Greek origins of mathematics is reinforced by a bad philosophy of mathematics. There is no evidence for the existence of Euclid. The “Euclid” book does not contain a single axiomatic proof, as was exposed over a century ago. Such was never the intention of the actual author. The book was brazenly reinterpreted, since axiomatic proof was a church political requirement, and used in church rational (...) theology adopted during the Crusades, as a counter to Islamic rational theology. Deductive proofs are MORE fallible than inductive or empirical proofs. Even a validly proved mathematical theorem, such as the “Pythagorean” theorem, is invalid knowledge in the real world. There is no concept of approximate truth in formal mathematics. Nevertheless, the myth of “superior” axiomatic proofs in the “Euclid” book continues to be reiterated by Western historians, and colonial education teaches axiomatic mathematics. Actually, superior practical value comes from the two “Pythagorean” calculations well known toIndian/Egyptian tradition, but unknown to Greeks. The advantage of related decolonized courses in mathematics has been pedagogically demonstrated. But understanding and political will are needed to change colonial/church education. (shrink)

Experiments with the simple pendulum are easy, but its motion is nevertheless confounded with simple harmonic motion. However, refined theoretical models of the pendulum can, today, be easily taught using software like CALCODE. Similarly, the cycloidal pendulum is isochronous only in simplified theory. But what are theoretically equal intervals of time? Newton accepted Barrow’s even tenor hypothesis, but conceded that ‘equal motions’ did not exist – the refutability of Newtonian physics is independent of time measurement. However, time measurement was the (...) key difficulty in reconciling Newtonian physics with electrodynamics. On Poincaré’s criterion of convenience, equal intervals of time ought be so defined as to make the enunciation of physics simple. Hence he postulated constancy of the speed of light. (The Michelson–Morley experiment was not critical.) The theory of relativity followed. But does there exist a proper clock? (shrink)

“Multiple modernities” is not a novel theme, as the editors and contributors amply concede in the volume. At its best, the conception is an invitation to ever more openness to the possibilities of...

Visit the author's Web site at www.11PicsOfTime.com Time is a mystery that has perplexed humankind since time immemorial. Resolving this mystery is of significance not only to philosophers and physicists but is also a very practical concern. Our perception of time shapes our values and way of life; it also mediates the interaction between science and religion both of which rest fundamentally on assumptions about the nature of time. C K Raju begins with a critical exposition of various time-beliefs, ranging (...) from the earliest times through Augustine, Newton and Einstein to Stephen Hawking and current notions of chaos and time travel. He traces the role of organised religion in subverting time beliefs for its political ends. The book points out how this resulted in a facile dichotomy between 'linear' and 'cyclic' time, thereby inaugurating a confusion which, according to the author, has handicapped Western thought ever since, eventually influencing the content of science itself. Thus, this book daringly asserts that physical theory, traditionally regarded as amoral and objective, has depended on cultural beliefs about time. The author points out that time beliefs are again being manipulated today as the credibility of science is being exploited to promote a picture of time and, hence, a pattern of human behaviour which is convenient to the agenda of globalisation of culture. The linkages between modern theology and this 'brave new physics' are traced against the wider context of the so-called 'clash of civilisations', and the attempts to remake the world order. The conclusions point to the need to de-theologise time. The author challenges Einstein's understanding of relativity theory and suggests that a 'tilt in the arrow of time', or a small tendency towards cyclicity, will help repair the prevalent confusion about time. A 'tilt' also enables a physics that permits both memory and creativity, so that purpose and spontaneous growth of order are returned to human life. The book ends with a vision of Man as Creator, surprising God. Extensive research in physics, the history of science, comparative religions, and sociology lend weight to the important and challenging conclusions reached by the author. Written as a rejoinder to Stephen Hawking's A Brief History of Time, this book goes much further and, unlike any previous book, it gives a critical exposition of various world religions-Buddhism, Christianity, Hinduism, Islam, and Jainism-while exploring their intricate links, through time beliefs, to current physics on the one hand, and to global political and economic trends, on the other. This book will appeal to scholars and laypersons equally. It will fascinate anyone who reads it and will teach its readers to question the unquestionable. (shrink)