The editor's introduction discusses Clarence I. Lewis's conceptual pragmatism when compared with post-empiricist epistemology and argues that several Cartesian assumptions play a major role in the work, not unlike those of Logical Positivism. The suggestion is made that the Cartesian legacy still hidden in Logical Positivism turns out to be a rather heavy ballast for Lewis’s project of restructuring epistemology in a pragmatist key. More in detail, the sore point is the nature of inter-subjectivity. For Lewis, no less than (...) for the Logical Positivists at the time of the Protocols Controversy and Husserl in the Cartesian Meditations, this is a problem without a solution. The reason is that all these philosophers are apparently unable to realize that the existence of a plurality of knowing subjects cannot be treated at once both as a speculative problem and a methodological one. Lewis, thanks to his pragmatist approach both comes closer to the right answer and offers an even more naïve unsatisfactory solution to the pseudo-problem under discussion. The fact that he has clear in mind that inter-subjectivity means not only a plurality of linguistic utterances but also a co-existence of different kinds of practical behaviour. Eventually, the very idea of mind, the key-idea in the book, suffers from the above mentioned tension. In fact, if inter-subjective communication and action is considered at a methodological level, the very idea of mind would not need an analysis, and no kind of ‘reflexive’ analysis. Methodology might be limited to a ‘naïve’ level where the existence of the world and a plurality of subjects be taken as a bedrock of uncritically accepted evidence. Philosophical reflection on ultimate evidence, instead, would take a different approach, maybe the one Wittgenstein was putting into practice in the same years when Mind and the world order was written, namely it would be bound to question the very meaning of the idea of ‘mind’ as an undue fiction – the same carried out by Descartes – when he assumed the Cogito to be at once a body of self-evident truths and a thing or substance, the familiar Platonic idea of psyche or soul. (shrink)

Like many fields, bioethics has been constrained to thinking to race in terms of colorblindness, the idea that ideal deliberation would ignore race and hence prevent bias. There are practical and ethically significant problems with colorblind approaches to ethical deliberation, and important reasons why race is ethically relevant. Future discourse needs to understand how and why race is relevant in bioethics.

Reflection has been proclaimed as a means to help physicians deal with medicine’s inherent complexity and remedy many of the shortcomings of medical education. Yet, there is little agreement on the nature of reflection nor on how it should be taught and practiced. Emerging neuroscientific concepts suggest that human thought processes are largely nonconscious, in part inaccessible to introspection. Our knowledge of the world is fraught with uncertainty, ignorance and indeterminacy, and influenced by emotion, biases and illusions, including the illusion (...) of not having illusions. Neuroscience also documents that lifelong learning processes may hone nonconscious cognition to high levels of sophistication, allowing rapid and precise perceptions, judgments and actions in complex situations. We argue that knowledge of mechanisms underlying human thought may be useful in designing educational programs to foster desired attributes such as curiosity, critical self-awareness and intuitive acumen in medical professionals. The juxtaposition of neuroscientific insights with ideas from Kant on reflective judgement, van Manen on tact, and Aristotle on phronésis, supports a concept of reflection that manifests as wise practice. We suggest that reflection in medical education should be an imperative for educators seeking to guide learners to manage the complexity and “messiness” of medical practice, and a role-modelling mode of medical practice characterized by self-correcting behaviors that culminate in good and right professional actions. An example illustrates reflective practice in the teaching and learning of physicianship. (shrink)

In the article, I argue that teachers can promote their students’ audial attention, in general education as well as in science education, by drawing on musicians’ and composers’ refined listening skills. I investigate the act of listening phenomenologically by exploring listening in its multiple forms. With reference to Heidegger’s philosophy of existence, I further explore how listening constitutes our Being-in-the-world. The question whether listening to music might increase a more general readiness to audial attention is of educational interest: how can (...) the ability of audial attention be taught and reinforced and which role does careful listening play in learning? I discuss whether teaching about sound in science class promotes students’ skills of audial experience and whether attentive listening trained in music education is applicable in general education or in science education. Promoting listening skills in science education is discussed in four themes: learning from listening to sound phenomena, listening possibilities in science curriculum, cooperation between science education and music education, and teaching listening for openness. I conclude that there are no direct connections between training attentive listening skills in music education and employing them in science learning. However, fruitful conjunctions might be found when listening is regarded in a broader sense, as tuning in to each other and as awareness of the world’s own musicality. I suggest that a variety of modes of listening should form the foundation for promoting audial attentiveness in learning. Further, to include openness in science education, we need to liberate the training of listening abilities from a mere utilitarian approach. (shrink)

Journal Name: Cognitive Linguistics Issue: Ahead of print.

We are republishing these classic works in affordable, high quality, modern editions, using the original text and artwork.

First published in Paris in 1511, _The Praise of Folly _has__enjoyed enormous and highly controversial success from the author’s lifetime down to our own day.__It has__no rival, except perhaps Thomas More’s _Utopia, _as the most intense and lively presentation of the literary, social, and theological aims and methods of Northern Humanism. Clarence H. Miller’s highly praised translation of _The Praise of Folly, _based on the definitive Latin text, echoes Erasmus’ own lively style while retaining the nuances of the original (...) text. In his introduction, Miller places the work in the context of Erasmus as humanist and theologian. In a new afterword, William H. Gass playfully considers the meaning, or meanings, of folly and offers fresh insights into one of the great books of Western literature. _Praise for the earlier edition:_ “An eminently reliable and fully annotated edition based on the Latin text.”—_Library Journal_ “Exciting and brilliant, this is likely to be the definitive translation of _The Praise of Folly _into__English.”—Richard J. Schoeck. (shrink)

Despite medical leaders’ increasing acceptance of the idea that the whole person should be the focus of care, empirical studies show clinicians generally remain focused on narrower goals: disease categories, standardized treatment procedures, and objective measurements of health improvements. We assume doctors want to do a good job, consistent with their perception of the goals and norms of their profession, so they practice medicine based on the illusion that clinical medicine is “knowledge treating disease,” not people treating people. We believe (...) that doctors’ seeming reduction of patients to clinical objects results from not seeing themselves as leaders for their patients or accepting their constructive power in clinical encounters. (shrink)

Two of the most influential works of the Western nineteenth century were completed in 1859: Charles Darwin’s The Origin of Species and Richard Wagner’s opera Tristan and Isolde. Although created within very different cultural traditions, these works show some striking similarities: both brought about a critical, long-lasting debate and caused conflicting reactions after their publications, and both had fundamental and compelling impact on their disciplines. The perspective discussed in this paper, however, is that both works address the notion of evolutionary (...) thought. In 2009 we could have thus celebrated a double anniversary: it was 150 years since the manifestation of the evolutionary idea in such different .. (shrink)

In this article, I explore the music-in-becoming as a dialogue. The thesis of my inquiry is that during musical composition, the composer’s listening is marked by both activeness and receptiveness; actively structuring the sounding work, and receptively letting the work express itself as it takes its form. Composer and work merge in sudden moments of attunement, the sensation of coherence between the so-fare completed and the anticipation of the as-of-yet unformed work. Composition is all about balancing writing as a handicraft (...) with those rare, unexpected moments of attunement. I discuss the emerging work’s invitational character and the fact that during composition, the piece seems to request the composer’s attention. The audibility of the work’s voice depends on the composer’s ability to listen. Finally, the methodological considerations concerning sonic-artistic research show that researching sonic experiences requires competencies of being attentive, responsive, and reflective. Attentiveness is related to thorough listening experiences of the emerging music, responsiveness appears as a vital skill in a composer’s dialoguing with the music-in-becoming, and reflectiveness is associated with empirically documenting the processes. At the heart of this sonic research project, I place my lived experience of composing and the intimate relation between sound and listening. (shrink)

Theory of "conceptual pragmatism" takes into account both modern philosophical thought and modern mathematics. Stimulating discussions of metaphysics, a priori, philosophic method, much more.

Background The high public demand for healthcare services during the COVID-19 pandemic and strict infection control measures, coupled with threat of severe illness and death, and limited resources, led to many healthcare workers (HCWs) experiencing ethically challenging situations (ECSs). Objective To systematically explore first-hand accounts of ECS-evoking moral distress among HCWs during this public health emergency. Research design This was an open cohort study. All participants were asked whether they had been in ECS-evoking moral distress during the pandemic. Those who (...) had were asked to describe these situations. Answers were systematically analyzed according to three levels of root causes for ECSs, using thematic analysis. Participants and research context In January 2022, 977 HCWs from four Norwegian university hospitals participated. Ethical considerations The study received ethical approval from the Norwegian Ethical Review Authority (No. 130944). Results In total, 508 participants (52%) reported that they had experienced ECS-evoking moral distress during the pandemic, whereof 323 provided a qualitative description. We found that while a few reported ECSs caused at the patient level, and some described situations at the unit/team level, the vast majority reported situations caused at the system level, predominantly related to resource scarcity, particularly poor staffing. Conclusion Our findings strongly indicate that efforts to mitigate moral distress among HCWs should be targeted at the system level. More specifically, the study findings highlight resource limitations, particularly poor staffing, as a major cause of moral distress during the pandemic. (shrink)

We propose a new modal logic endowed with a simple deductive system to interpret Aristotle's theory of the modal syllogism. While being inspired by standard propositional modal logic, it is also a logic of terms that admits a (sound) extensional semantics involving possible states-of-affairs in a given world. Applied to the analysis of Aristotle's modal syllogistic as found in the Prior Analytics A8-22, it sheds light on various fine-grained distinctions which when made allow us to clarify some ambiguities and obtain (...) a completely consistent system and prove all of the modal syllogisms considered valid by Aristotle. This logic allows us also to make a connection with the axioms of modern propositional modal logic and to perceive to what extent these are implicit in Aristotle's reasoning. Further work will involve addressing the question of the completeness of this logic (or variants thereof) together with an extension of the logic to include a calculus of relations (for instance the relational syllogistic treated in Galen's Introduction to Logic) which Slomkowsky has argued is already found in the Topics. (shrink)

Like many fields, bioethics has been constrained to thinking to race in terms of colorblindness, the idea that ideal deliberation would ignore race and hence prevent bias. There are practical and e...

Informed by a provocative exhibition at the Louvre curated by the author, _The Severed Head_ unpacks artistic representations of severed heads from the Paleolithic period to the present. Surveying paintings, sculptures, and drawings, Julia Kristeva turns her famed critical eye to a study of the head as symbol and metaphor, as religious object and physical fact, further developing a critical theme in her work-- _the power of horror_--and the potential for the face to provide an experience of the sacred. Kristeva (...) considers the head as icon, artifact, and locus of thought, seeking a keener understanding of the violence and desire that drives us to sever, and in some cases keep, such a potent object. Her study stretches all the way back to 6,000 B.C.E., with humans' early decoration and worship of skulls, and follows with the Medusa myth; the mandylion of Laon ; the biblical story of John the Baptist and his counterpart, Salome; tales of the guillotine; modern murder mysteries; and even the rhetoric surrounding the fight for and against capital punishment. Kristeva interprets these "capital visions" through the lens of psychoanalysis, drawing infinite connections between their manifestation and sacred experience and very much affirming the possibility of the sacred, even in an era of "faceless" interaction. (shrink)

To read, to read a book, is, like all the other really human occupations, a Utopian task. I call “utopian” every action whose initial intention cannot be fulfilled in the development of its activity and which has to be satisfied with approximations essentially contradictory to the purpose which had started it. Thus “to read” begins by signifying the project of understanding a text fully. Now this is impossible. It is only possible with a great effort to extract a more or (...) less important portion of what the text has tried to say, communicate, make known; but there will always remain an “illegible” residue. It is, on the other hand, probable that, while we are making this effort, we may read, at the same time, into the text; that is, we may understand things which the author has not “meant” to say, and, nevertheless, he has “said” them; he has presented them to us involuntarily—even more, against his professed purpose. This twofold condition of speech, so strange and antithetical, appears in two principles of my “Axioms for a New Philology,” which are as follows:1.Every utterance is deficient—it says less than it wishes to say.2.Every utterance is exuberant—it conveys more than it plans. (shrink)

In this article, Music-in-Becoming, I explore the integrative practices of composing music and researching its emergence. The article reports from an artistic research project on composition as lived experience. The music that serves as the raw material for my inquiry consists of four pieces for three overtone-skilled singers and one double bass player for the concert Ørenslyd, all performed in Berlin in October 2019. My intention is to show how composing music takes place in a phenomenological in-between of composer and (...) work that is driven by attentive listening and the complementary skills of activeness and receptiveness. In this in-between, the skill of listening plays a crucial role as it is both participatory and receptive. I further examine and discuss the methods I use during this exploration, influenced by both artistic research and phenomenological research. The two methodological approaches are compared regarding their characteristic differences and their potential kinships. My presumption is that the active-receptive act of composing at its core is a phenomenological-hermeneutic practice. I conclude that artistic research seems to be profoundly influenced by phenomenology, whereas not all phenomenological research is influenced by art as practices or as a research approach. (shrink)

Rene Descartes credited his success in philosophy, mathematics, and physics to the discovery of a universal method of inquiry, but he provided no systematic description of his method. _Descartes and Method_ carefully examines Descartes' scattered remarks on his application and puts forward a systematic account of his method with particular attention to the role it plays in the _Meditations_. Daniel E. Flage and Clarence A. Bonnen boldly and convincingly argue against the orthodox conception that Descartes had no method. Through (...) a rigorous and thorough examination, Flage and Bonnen unearth and explain the role of the method of analysis in the _ Meditations_. _Descartes and Method_ is a ground-breaking book that is sure to make a considerable impact on the philosophy community. Anyone wishing to gain a new understanding of Descartes's _Meditations_ should read this book. (shrink)

Clarence Morris argues that the more the law implements the public's genuine and important aspirations--not its desires for individual gratification but the social, deep-seated unselfish, nonexploitable aspirations--the more just the legal system becomes.

The ninth volume of the new edition of the Opera omnia of Erasmus is the third tome of the fourth ordo 'moralia continens' and entirely devoted to the edition of the Moriae encomium by Clarence H. Miller. It was Erasmus' own wish that the Moriae encomium should be published under this 'ordo'; v. Ep. I to Botzheim, 30 January 15 2 3, p. 40, II. 9-10; and Ep. 2283 to Boece, 15 March 1530, 1. 1°4. For the editorial principles (...) of the new Erasmus edition we refer the reader to the General introduction of volume 1,1 and to the Prefaces of the other volumes published until now. To our deep regret we have to report the death of Professor S. L. Greenslade, a member ofthe 'Conseil International', and of Professor Myron P. Gilmore. The passing away of these eminent scholars and devoted friends of our new edition is a heavy loss to our project. As new members of the 'Conseil International' were elected C. Augustijn, Amsterdam, Ch. Bene, Grenoble, V. Branca, Venice, Mrs. M. Cytowska, Warsaw, F. Heinimann, Basle. The editorial board was also enlarged; the new membres are: C. L. Heesakkers, Leyden, H. J. de Jonge, Leyden, J. Trapman, The Hague Ooint-Secretary). The editorial board and the editor of the present volume thank all libraries who put books, photostats, microfilms and bibliographical material at their disposal. Referring to the copyright notice on the verso of the title page, and to the agreements made with the authors, the editorial board feels bound to repeat that no part of the volumes which have appeared or will appear under its responsibility can be published without prior permission of the copyright owner. (shrink)

Philosophers of education often focus their critique on issues such as neoliberalism, consumerism, pluralism, and so on, and they typically turn for solutions to what we might call the political: democracy, the public, cosmopolitanism, dissent. These critiques and solutions remain firmly connected to what Heidegger calls “the world,” and this worldly analysis seemingly hovers above earthly issues of the environment and ecology. In this article, Clarence Joldersma employs Martin Heidegger's distinction between earth and world, drawing on Kelly Oliver's interpretation (...) of it, to “ecologize” philosophy of education by arguing that that earth “juts” into the world. Philosophy of education needs a Derridean supplement, something that makes up for a lack, but that, in filling the lack, simultaneously supplants it. Joldersma invites philosophy of education to supplement its worldly principles with an “earth ethics” that is characterized by three features. First, this ethics lets the earth and earthlings be, recognizing their continuing mystery as beings. Second, it acknowledges gratefulness toward the earth, an indebtedness to the earth for the reliable support it provides to our worldly projects and concerns. Third, it recognizes earth's fundamental fragility, that its seeming worldly dependability conceals an earthly vulnerability. Joldersma concludes that these three features, in tandem, give rise to an earthly ethics of responsibility. Philosophy of education needs an earth ethics to supplement, if not supplant, its worldly principles. (shrink)

_A capstone work from a renowned philosopher who explores how Western cultural biases may be challenged by classic texts in order to enter another way of thinking_ How can a person from a Western culture enter into a way of thinking as different as that of the Chinese? Can a person truly escape from his or her own cultural perspectives and assumptions? French philosopher François Jullien has throughout his career explored the distances between European and Chinese thought. In this fascinating (...) summation of his work, he takes an original approach to the conundrum of cross-cultural understanding. Jullien considers just three sentences in their original languages. Each is the first sentence of a seminal text: the Bible in Hebrew, Hesiod’s _Theogony_ in Greek, and the _Yijing_ in Chinese. By dismantling these sentences, the author reveals the workings of each language and the ways of thought in which they are inscribed. He traces the hidden choices made by European reason and assumptions, discovering among other things what is not thought about. Through the lens of the Chinese language, Jullien offers, as always, a new and surprising view of our own Western culture. (shrink)