This book presents a series of informal biographies about major figures in the history of psychology. A unique combination of expertise and human appeal, the volume places the contributions of each pioneer in a new and fascinating perspective. For instance, several of the authors use the novel approach of having the pioneers return to the present day to reflect back on their work as it relates to the here and now. Revisions of speeches given in a popular series of invited (...) addresses at psychological conventions, the chapters offer appealing glimpses into the lives of individuals who made a difference in the early years of psychology as a field of study. Each of the five volumes in this series contains different profiles thereby bringing more than 100 of the pioneers in psychology more vividly to life. (shrink)

Guides you step-by-step through the functions on your new Canon EOS 5D Mark III dSLR camera The Canon EOS 5D Mark III full-frame dSLR camera features an impressive 22.3 megapixels, a 3.2-inch LCD screen, 6 fps continuous shooting, Live View, an ISO range of 50 to 102,400 and full HD 1080 resolution movie shooting. Here to help you get the most out of these remarkable features and offering you more in-depth coverage than the standard manual, this full-color Canon 5D Mark (...) III Digital Field Guide provides you with guidance on how and when to use each button, dial, and menu option. Delivering information in an easy-to-understand format, this portable guide features more than 200 inspirational photos by acclaimed photographer and veteran author Charlotte Lowrie. The handy trim size allows this guide to go where you go, providing you with easy access to information quickly so you can get the exact shot you want when you want it. Helps you make the most of your Canon EOS 5D Mark III and get the shots you want Offers full detailed coverage of when and how to use each and every button, dial, and menu option on this sophisticated new dSLR Provides step-by-step explanations on techniques and tips, all aimed at getting you comfortable and confident with your new Canon 5D Mark III Sized to fit in a camera bag, the book includes a bonus gray and color checker card to help you capture perfect white balance and color every time. Ideal reading for both amateur and professional photographers alike, you'll reference Canon 5D Mark III Digital Field Guide again and again. (shrink)

The tradition of Western philosophy—in particular, the ideals of reason and objectivity—has come down to us from white males, nearly all of whom are demonstrably sexist, even misogynist. What are the implications of this fact for contemporary feminists working within this tradition? Is this tradition so imbued with patriarchy that it is impossible for feminists to work on the same problems or to use the same tools? Or can feminists remain feminists while helping themselves to the philosophical tradition?In this (...) splendidly provocative volume, thirteen feminist theorists of many different persuasions address these questions. The chapters touch on many historical figures as well as many contemporary modes of thought, but a common theme running through them all is the question of whether there is a place for the traditional ideals of objectivity and rationality in a committed feminist view of philosophy and of the world.A Mind of One's Own stands as testimony to the variety, vigor, and vitality of current feminist philosophy. It will be essential reading and an essential reference for philosophers as well as for all scholars and students concerned about the nature of knowledge and our pursuit of it. (shrink)

This article analyzes the published testimonies of French shipwreck survivors to trace the emergence of a settler colonial ideal in nineteenth-century France. Emerging from the encounters of French survivors with the men of the Anglo-World, this ideal encouraged compassionate, paternalist authority as a solution to the ongoing conflict of paternal despotism and disorderly fraternal freedom in France. The community of sentiment imagined in shipwreck testimonies was gendered and racialized, cultivating white compassion across colonial empires. These transimperial affective ties allowed (...) the settler colonial ideal to persist in the early twentieth century, despite the abandonment of further projects for French settlement. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Radical Change Theory and Synergistic Reading for Digital Age YouthEliza T. Dresang (bio) and Bowie Kotrla (bio)Books with digital age characteristics... stimulate curiosity and foster community.—Elizabeth Lennox Keyser, 1999Today’s students think and process information fundamentally differently from their predecessors.—Marc Prensky, 2001PrologueOne of our favorite books is McGillis’s The Nimble Reader: Literary Criticism and Children’s Literature.1 McGillis applies various literary theories—among them the New Criticism, structuralism, feminism, and postmodernism—to much-loved, (...) time-honored books such as E. B. White’s Charlotte’s Web (1952), in each case coming up with a fresh interpretation of a well-known text. The Nimble Reader makes the point that the meaning of any object, experience, or creative endeavor can be evasive and changes according to the lens through which it is viewed. Theory uncovers, illuminates, reveals, explains, predicts, and adds value and dimensions to what otherwise might have been overlooked. [End Page 92]That is what we hope Radical Change Theory does—we hope that it stimulates thinking, brings new perspectives, and adds value to what is already recognized as an immense treasure: the body of children’s literature and the young (and old) readers who love and appreciate it. As an addition to the assortment of approaches McGillis covered, we anticipate that Radical Change Theory is a way to see the mosaic of contemporary children’s literature in a new light, to examine and explain some parts of it that may have gone unnoticed. We offer it as a way to think about contemporary youth in relation to their literature, and we suggest applying Radical Change Theory in retrospect in order to highlight and appreciate “radical” authors and illustrators of the past who wrote for “radical readers” in their times. Radical Change Theory is only one perspective among many, and we realize that the phenomena it addresses could be explained or augmented in other ways, as McGillis demonstrated.IntroductionThe 2008 Caldecott Award for the most outstanding picture book for children published in the United States in the previous year was presented to Brian Selznick, author and illustrator of The Invention of Hugo Cabret, which is hundreds of pages longer than an ordinary picture book.2 Approximately 300 of its 533 pages are wordless black and white sketches that tell the story—not illustrating the text but replacing it. Hugo Cabret is a twelve-year-old boy living in the walls of a Paris train station in 1931; he becomes involved in a mystery adventure with the pioneer silent film maker George Méliès, a fitting element for a largely visual book. Selznick notes that he thinks of the book as somewhere between a graphic novel, a picture book, and a film.3 Each sequence of drawings can itself become a miniature silent move if the reader employs a flipbook technique. Hugo Cabret offers a highly interactive reading experience with vivid visual appeal, intertextuality, and multiple layers of meaning. It also provides a dramatic departure from the typical picture-book tradition and joins a number of other radically changed books that have special appeal for digital age youth.While it was perfectly clear to almost everyone during the 1990s that technology was changing, almost no one acknowledged the concomitant change in a sizeable and growing cadre of handheld books for youth. Some of those who did notice expressed puzzlement and regret at the break from a more traditional form and format; others expressed curiosity. Some others sought explanations.4 One purpose of this essay is to provide one explanation for the nature and character of these “changed” books and to demonstrate that they are somewhat different from but firmly rooted in more traditional children’s literature.But not only are books changing—at least some young readers are as well. In the 1990s, as youth who were born in the late 1970s began to mature, [End Page 93] we, along with some other educators and scholars, noted what seemed to be a change from previous generations in how many youth approached thinking, learning, creating, and engaging with media, including reading handheld books. Various terms, including the net generation, digital natives... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:From Bookworms to Enchanted Hunters: Why Children ReadMaria Tatar (bio)Sensation SeekersThe laws governing the conservation of cultural energy are particularly effective when it comes to children’s literature. Peter Pan, Alice in Wonderland, The Chronicles of Narnia, The Yearling, The Wizard of Oz, Pinocchio, The Wind in the Willows, The Secret Garden, The Snow Queen: these are just a few of the volumes that continue to pull and tug on (...) young readers, drawing them into enchanted other worlds. Their propulsive force has moved from one generation to the next, setting minds into motion, renewing senses, and almost rewiring brains. Favoring expressive intensity over intellectual heft, the books of childhood use no-holds-barred melodramatic strategies until we are under their spell. We can all remember the jolts and shimmer of books we read as children, the moments that sent shivers up and down the spine.“Wow” moments saturate children’s stories, exploiting the emotive power of language for maximum effect.1 Think of the multiple evocations of the web created by the spider Charlotte in E. B. White’s book, how it “glistens” in the light and makes a pattern of “loveliness and mystery.” “What a curious feeling,” Alice declares in Lewis Carroll’s Alice in Wonderland once she has tasted the contents of a bottle marked “Drink me.” After that, the world she enters only becomes “curiouser and curiouser.” Dorothy lands in Oz and her eyes grow “bigger and bigger” at the “wonderful sights” she sees. They continue widening as she follows the Yellow Brick Road to Oz with her three companions. “A million golden arrows” point the way to Neverland, as the Darling children begin to experience the first in a series of bursts of beauty and rumbles of violence. Those rumbles create similar wow effects. Who can forget the moment when Iorek Byrnison, one [End Page 19]Maria Tatar Maria Tatar is the John L. Loeb Professor of Germanic Languages and Literatures at Harvard University, where she chairs the Program in Folklore and Mythology. She is the author of Classic Fairy Tales, The Annotated Brothers Grimm, The Annotated Hans Christian Andersen, and The Hard Facts of the Grimms’ Fairy Tales and has written for the New York Times, the New Republic, and Slate.com.Copyright © 2009 Board of Trustees of the University of Illinois... (shrink)

The chapter argues that we should draw the line between realist and antirealist metaethics according to whether a theory locates the explanation for the special, puzzling features of moral terms and concepts out in the world, with the content of moral thoughts, or inside the head. This taxonomy places Mackie's error theory in the realist category, contrary to the usual scheme. The paper suggests that in looking for the “queerness” of objective value in the metaphysics of moral properties, Mackie makes (...) a mistake parallel to a fantastic mistake made by some of the characters in E. B. White's Charlotte's Web. (shrink)

From the mid-nineteenth century to the Gilded Age, Catharine Beecher and other American social reformers combined natural theology and evangelism to instruct their audiences how to lead healthy, virtuous, and happy lives. Worried about the consequences of urbanization, industrialization, unstable sexual and gender roles, and immigration, these “Christian physiologists” provided prescriptive scientific advice for hygiene and personal conduct based on the traditional norms of white, middle-class, Protestant domesticity. According to Beecher and her counterparts, the biosocial reproduction of ideal American (...) households promised to reverse the degeneration of men and women across the country and to ensure the long-term vitality of their children. Using evidence from Beecher, Harriet Beecher Stowe, Charlotte Perkins Gilman, and other nineteenth-century writers, I investigate the methods and aims of Christian physiology along with its relationships to natural theology, Darwinian feminism, and other reform movements. I also analyze how Beecher and her successors employed concepts including the machine, the tissue, the cell, and the germ to justify their conclusions about the optimal structure and functions of American society. Overall, I demonstrate how these actors leveraged the body and the family as mechanisms to produce healthy parents, children, and communities for an ailing nation. (shrink)

2) Philosophy in an important sense has no special subject-matter which stands to it as other subject-matters stand to other special disciplines…. What is characteristic of philosophy is not a special subject-matter, but the aim of knowing one’s way around with respect to the subject-matters of all the special disciplines. [370] [BB: It is not clear how this sits with the distinction between being a researcher (in a special discipline) and being an intellectual (caring about how it all fits together). (...) For, surely, not all intellectuals are philosophers, nor vice versa. One possibility is that he thinks that our research specialty is being intellectuals. But this is not plausible: sociologists, historians, journalist-pundits, culture critics, and so on have an equal claim to that distinction. WS might be thinking of philosophers as exclusively concerned with the cognitive enterprise, allowing intellectuals more generally to worry about, e.g., politics. But this is a pre- Hegelian way of thinking about things that is very implausible. I have my own take on this (cf. “Reason, Expression, and the Philosophic Enterprise”, Ch. 4 of RiP).]. (shrink)

What kind of subject is Politics? Is it a science, an art, a religion or a philosophy? Is the study of politics an independent subject—a subject in its own right—or is it simply a branch of some other and, presumably, superior subject? These questions require to be answered because there is obvious uncertainty at the moment about the nature and status of the study of politics. The uncertainty is shown by the fact that Politics goes under different names and is (...) associated with different subjects in different universities. Politics is sometimes called Political Philosophy and sometimes Political Science. Some universities confine the study of politics to History. Others make it a branch of Ethics. The latest tendency is to associate Politics and Economics and regard the economic as the most important of the relations of politics. Among the objections to the independence of Politics, one deserves to be noted. Politics, it is said, is an aspect of a total social situation which it shares with Ethics and Economics. Thus it is a mistake to try to disentangle the political factor and view it in itself. (shrink)

Against common misconceptions of Kant as a philosopher who neglects the emotional aspects of moral life, I show that he actually considers our emotional dispositions to be valuable tools for perfecting ourselves morally. ;I show not only that it is incumbent on us to cultivate morally beneficial emotions, but also how we can do it. Building on Kant's vague hints about what the process involves, I argue that cultivating a given feeling requires, above all, sharpening one's judgment about it, one's (...) sensitivity to its nature and to the shape it takes in one's own character in order to make responsible decisions about whether to act on the feeling and when one does choose to act on it, to express it in a way which harmonizes with one's sense of moral integrity. ;I begin with an argument showing that on Kant's mature moral theory, it is our duty to cultivate feelings which help us form a virtuous disposition. I then discuss particular feelings which are especially important in this regard. I begin with the feeling of respect for the moral law and show that it constitutes the motive of duty. Kant's "pure" moral motive--the motive of duty--is thus actually a feeling which is grounded in a rational grasp of the moral law. I then consider feelings associated with our duties toward ourselves and with our duties toward others and raise the question of how cultivated feelings figure in the virtuous character and also in relation to good willing and to morally worthy action. I show that certain "moral" feelings can become part of the motive of duty itself and so can serve as motives to morally worthy action. (shrink)

Most people, including those in academia and the media, view Darwin's theory of evolution as a fact, a concept so thoroughly established as to be beyond serious challenge. Yet almost no one today bothers to read what Darwin wrote, nor are they aware of the pseudo-scientific racism and eugenics that arose from his theories. More than that, Darwin's motivation in writing The Origin of the Species was not entirely "scientific." After his young daughter's death, he deliberately moved away from an (...) essentially Christian worldview and aimed to find an explanation for life that did not require anything Divine. Yet, in his last months of life, Darwin's atheism failed him and he evidently returned to faith in God. (shrink)

This essay results from a common interest in the history of emotions shared by an academic with appointments in philosophy and psychiatry (Charland) and a literary historian (White). Where our interests converge is in the early modern concept of 'the passions,' as explanatory of what we now call mental illness. The task we have set ourselves is to see how this might: (a) be exemplified in a 'case study' of the dramatic revelation of Leontes's jealousy in the first half (...) of William Shakespeare's The Winter's Tale, and his 'cure' which takes sixteen years. Both events have troubled literary critics as implausible, lacking in realistic motivation, and clumsy as narrative devices, but can be explained in terms of theories of the passions ; and (b) open up a greater, modern understanding of irrational, pathological states, their onset and termination, by using as an explanatory model the early modern understanding of passions as revived and refined in the nineteenth century by Théodule Ribot. Janus-like, this chapter faces into the past and the future (our present) via a play written in 1610 that is still performed to receptive audiences today. We hope to show that the theory can illuminate a playtext, and that the play can revivify the theory, and to contend that historical analysis can shed light on modern clinical problems. The particular historical distinction which lies at the heart of our approach derives from early modern terminology offered by Thomas Wright in his book, The Passions of the Minde in Generall (first published in 1601; corrected, enlarged and augmented in 1604), and presented in more modern fashion in the nineteenth century by Théodule Ribot, in his La Psycholgie des sentiments * We dedicate this essay to Philippa Maddern, whose inspiration has generated so much inter-disciplinary research in the history of emotions and has brought so many like-minded scholars into fertile contact—in our cases, linking Western Ontario and Western Australia. (shrink)

In this paper, I consider pedagogical moments when the project of pedagogy is to _not understand_, as understanding would entail complicity with dehumanization. I explore the slipperiness of understanding and parse when understanding is helpful and when it reinscribes structures of dehumanization. I examine when it might be important in music education pedagogy to foster a refusal to understand, specifically in cases of extreme suffering that might occur in projects of dehumanization, atrocity, and genocide. Then, I explore the ethics embedded (...) in different forms of understanding and consider why not understanding is sometimes the ethical path and tease out the complexities of such refusals to understand. Subsequently, I focus on what music might contribute to this pedagogical approach. I then explore and critique empathy and the project of empathy in education. Ultimately, I consider the role of discomfort in music education to facilitate these kinds of refusals. I center the work of several scholars in this discussion: Sherene Razack (Dark threats and White knights: The Somalia Affair, peacekeeping, and the new imperialism University of Toronto Press Toronto, ON, 2004, Rev Educ Pedag Cult Stud 29 (4): 375-394, 2007), Megan Boler (Feeling power: Emotions and education. Routledge, New York, NY, 1999), Jennifer Geddes (Hypatia 18 (1):104-115, 2003), Charlotte Delbo (_Auschwitz and after_. Yale University Press, New Haven, 1995/2014), Hannah Arendt (Eichmann in Jerusalem: A report on the banality of evil. Penguin Books, New York, NY, 1963/2006), Marie Hållander (Ethics Educ 10(2): 175-185, 2015, Stud Philos Educ 38: 467–480, 2019), Barbara Applebaum (Being White, being good: White complicity, White moral responsibility, and social justice pedagogy. Lexington Books, New York 2010, White educators negotiating complicity: Roadblocks paved with good intentions. Lexington Books, New York, NY, 2022), and Liora Gubkin (Teach Theol Relig 18(2): 103–120, 2015). (shrink)

Starting from Summa Theologiae 1.2.3.obj.2, I consider some aspects of the term propositum as it occurs in his works. The objection divides “everything thatappears in the world” into what is natural and what is a proposito, and argues that each of these can be accounted for by causes other than God. I suggest that what is a proposito be called “the purposed,” and I try to clarify Aquinas’s understanding of purpose in relation to other notions in his writings, in particular (...) nature, fortune, and above all deliberation or “counsel,” which is the prelude to choice. After some reflection on the theme of “deliberated will” and on the contrast between deliberating and being deliberate, I return to Aquinas’s reply to the objection I began with, then conclude with reference to a recent discussion of the difference between ends and purposes. (shrink)

Book VII describes a point at which Plato's future rulers have completed their philosophical education. At that point they have a complete grasp of evaluative concepts (esp. of good), in that they can articulate and defend defi nitions of them against all objections. Immediately, without further training, they are charged with applying these concepts in their city. By contrast, Aristotle's ethical and political writings do not envisage any such point. This difference between Plato and Aristotle is no expository accident, but (...) refl ects a fundamental disagreement between their respective views of the relationship between grasping and applying concepts, especially evaluative concepts. Aristotle's view is importantly similar to Wittgenstein's later view of 'how to go on' using a word 'in the same way'. This paper explores some aspects of this similarity between Aristotle's and Wittgenstein's opposition to platonism. (shrink)

This essay argues that humans have not fully understood the cognitive and affective capacities of dolphins, and that we have mistakenly defended as morally acceptable practices that actually harm dolphins. In particular, this essay argues that the current use of hundreds of captive dolphins by Sea World and similar facilities in the entertainment industry is ethically indefensible. Focusing primarily on critical differences between humans and dolphins, this essay argues that central concepts like “intelligence” and “language” (which have played a critical (...) role in discussions about whether dolphins have moral standing) should be seen as species-specific, not universal notions. As a result, there are insufficient grounds to make the traditional claim that dolphins’ cognitive capacities place them on a significantly lower spot in the moral hierarchy than humans. This paper also claims that the full development of dolphin personalities may depend on the richness of social interaction that is common in the life of a dolphin in the wild. Consequently, dolphins can probably experience a greater degree of emotional pain or deprivation in captivity than has traditionally been thought. (shrink)

The author emphasizes Moore's contributions to philosophy and discusses his appeals to common sense and to ordinary language and his concept of the theory of meaning. This is followed by a close examination of the method of analysis. The application of the method is then illustrated in chapters on Moore's ethics and on his views on visual perception.

There is a very interesting phenomenon which takes place in philosophy. Theories which appeared ten or fifteen years ago in the literature of, say, the philosophy of language or the philosophy of mind, often make a reappearance in current discussions of problems in the philosophy of religion. As Yogi Berra once remarked, ‘It's déjà vu all over again’. However, there is always a possibility that the transition from the earlier context to the later one will be less than smooth. For (...) sometimes the theory reappears in a slightly distorted form, and, as a result, its bearing on the current discussion is somewhat misconceived. In this paper, an example of this phenomenon, and its potential problems, will be considered. Our purpose is not, of course, to discourage such intra-disciplinary dialogue in philosophy of religion, but rather to recommend that it be undertaken with a considerable measure of care. (shrink)

Branding is a strategy designed by companies to help patrons or consumers quickly identify their products or organisations and give them a reason to choose their products or organisations over other competitors. In the Old Testament, God identified the Israelites as a unique brand. In the New Testament, Jesus Christ branded the church with the power of the Holy Spirit, miracles, signs and wonders. Reading the Acts of the Apostles, the church developed a brand of being Spirit-filled, communal-living and mission-minded. (...) It was out of this that early believers in Antioch were called ‘Christians’. The name ‘Christian’ therefore became a brand name for believers and followers of Jesus Christ. In view of this, one would expect that the concept of branding would be a major tool for modern-day churches. Although there are several publications on branding from the perspective of marketing and management, there is no such academic research on missional branding, hence this research. This article contributes to the interdisciplinary discourse on branding, with specific reference to the missional branding of the Church of Pentecost. (shrink)

Plato's dialogue "The Statesman" has often been found structurally puzzling because of its apparent diffuseness and disjointed transitions. This book interprets the dialogue in ways which account for this problematic structure, and which also connect the primary themes of the dialogue with two subsequent dialogues "The Philebus" and "The Laws.".

The power PC theory postulates a normative procedure for making causal inferences from contingency information, and offers this as a descriptive model of human causal judgement. The inferential procedure requires a set of assumptions, which includes the assumption that the cause being judged is distributed independently of the set of other possible causes of the same outcome. It is argued that this assumption either never holds or can never be known to hold. It is also argued that conformity of judgements (...) to the prescriptions of the model requires a sophisticated appreciation of methodological factors and acquired domain-specific knowledge of causes, and that the theory is disconfirmed by a finding that an objective contingency that equally supports two causal inferences results in only one of them actually being made. An alternative proposal based on the hypothesis that causal understanding originates with experiences of forces exerted while acting on objects is briefly sketched. (shrink)

The conceptual gambit of this article is to propose that the notion of anti-entropy should be complemented by that of exergy investment or destruction, a term first proposed by Zoran Rant in 1956. It argues that one of Bernard Stiegler’s most important interventions into deconstruction is the thermodynamic reformulation of Derridean différance. I argue that we should view the idea of anti-entropy as likewise the displacement of entropy to an external system. With the notion of exergy, it becomes possible to (...) outline an economics of exergy expenditure and investment that considers this displacement. Having argued for the necessity of exergy as a concept that may complement anti-entropy, I demonstrate that this economy of exergy expenditure, through transductive analogy, can be applied to signification. An economics of exergy may give crucial insight into the transcendental problem of signification; that which Derrida’s notion of différance first responded to. I ask the question: can a trace-like logic of sense be understood energetically if trace itself is understood to be materially inscribed into the world? Having explored this question, I then outline how education might be understood as both the means through with traditional significations are energetically maintained as well as the means through which metastable significations can be disrupted. I use the recent banning of anti-capitalist literature in the UK as an example of what I call logomachics, a conflict of significative exergetic investment and disinvestment. (shrink)