For most of its history, decision theory has investigated the rational choices of humans under the assumption of static preferences. Human preferences, however, change. In recent years, decision theory has increasingly acknowledged the reality of preference change throughout life. This Element provides an accessible introduction and new contributions to the debates on preference change. It is divided into three chapters. In the first chapter, the authors discuss what preference change is and whether we can integrate it into decision theory. In (...) the second chapter, they present models of preference change, including a novel proposal of their own. In the third and final chapter, they discuss how we can rationally choose a course of action when our preferences might change. Both the transformative experience literature and recent work on choosing for changing selves are discussed. (shrink)

The editors of this volume have brought together a distinguished and truly diverse group of contributors to examine how all sorts of knowledges have been ...

Several arguments have been put forward about the benefits of young people carrying out their own social science research in terms of empowering their voices and their participation. Much less attention has been paid to investigating the understandings young people develop about the research process itself. Seven twelve-year olds carried out self-directed social science research into a topic of their choice. Towards the end of their six months experience, we used a questionnaire and follow-up semi-structured interviews to investigate, from a (...) sociocultural perspective, what the young people thought about being a researcher. Thematic analysis of the interviews identified three themes and eight subthemes suggesting that they were aware of: the need to demonstrate researcher/research integrity ; the need for good interpersonal skills and standards, and good self-management skills (be resilient, agentic, committed and go... (shrink)

Dilthey’s moral writings have received scant attention over the years, perhaps due to his apparent tendency toward relativism. This essay offers a unified look at Dilthey’s moral writings in the context of his Kantian-styled “Critique of Historical Reason.” I present the Dilthey of the moral writings as an observer of reason in the spirit of Kant, watching practical reason devolve into error when it applies itself beyond the bounds of possible experience. Drawing on moral writings from across Dilthey’s corpus, I (...) retrace Dilthey’s argument that moral theories from Kantianism and utilitarianism to natural law theory suffer significant motivational problems because of the way they transcend the “synthesis” of moral perception. Dilthey’s argument suggests that abstract moral theory is always bound to seem unmotivating and unreal from the standpoint of lived experience, and perhaps that, to avoid this, moral philosophy should confine itself to more situated, case-specific judgments. (shrink)

It is shown how a diagram on the reverse of a Greek coin of Aegina of the fifth century b.c.e., is simply constructed with the help of Proposition 36 of Euclid’s Book on Divisions [of Figures], and it is conjectured in the absence of contemporary evidence that, since Euclid expressly designated this proposition to be the last in the book, he may have had in mind the diagram, which, some 200 years after its appearance on the coinage, may still have (...) played a significant role in geometry. (shrink)

Between the body and the breathing earth : on the phenomenology of depth perception -- To praise again : phenomenology and the project of ecopsychology -- Postphenomenology and the lifeworld : interconnections, relationships, and environmental wholes : a phenomenological ecology of natural and built worlds.

© The Author. Published by Oxford University Press on behalf of the Oxford Centre for Islamic Studies. All rights reserved. For Permissions, please email: journals.permissions@oup.comAllen Fromherz has already written a very useful book on the Almohads, and he now attempts to set his work on their remarkable empire within a much wider setting, from the seventh century, when Islam reached the Maghreb, all the way to the fifteenth century, and in the entire western Mediterranean. His thesis is that we should (...) think of western Mediterranean civilization in the Middle Ages as a shared culture and experience, embracing the much-ignored history of what are now Morocco, Algeria and Tunisia alongside the study of Spanish, Italian and other histories, predominantly Christian. Close attention to the Christian shores of the western Mediterranean has, he avers, created a narrative of worlds apart: Christians on the northern flanks who had little in common... (shrink)

_The Gift of Death_, Jacques Derrida’s most sustained consideration of religion, explores questions first introduced in his book _Given Time_ about the limits of the rational and responsible that one reaches in granting or accepting death, whether by sacrifice, murder, execution, or suicide. Derrida analyzes Czech philosopher Jan Patocka’s _Heretical Essays in the Philosophy of History _and develops and compares his ideas to the works of Heidegger, Lévinas, and Kierkegaard. One of Derrida’s major works, _The Gift of Death_ resonates with (...) much of his earlier writing, and this highly anticipated second edition is greatly enhanced by David Wills’s updated translation. This new edition also features the first-ever English translation of Derrida’s _Literature in Secret_. In it, Derrida continues his discussion of the sacrifice of Isaac, which leads to bracing meditations on secrecy, forgiveness, literature, and democracy. He also offers a reading of Kafka’s _Letter to His Father_ and uses the story of the flood in Genesis as an embarkation point for a consideration of divine sovereignty. “An important contribution to the critical study of ethics that commends itself to philosophers, social scientists, scholars of religion... [and those] made curious by the controversy that so often attends Derrida.”—_Booklist_, on the first edition. (shrink)

Terry Eagleton is the foremost Marxist cultural theorist of our time. In the first book-length study of this highly influential figure, David Alderson provides detailed discussions of Eagleton's Marxism and his engagements with postmodernism, as well as an evaluation of his interventions in Irish Studies. Each of the chapters in this important intervention in current theoretical debates offers accessible contextualization of the key issues and provides detailed analyses of Eagleton's literary criticism. Alderson shows that the complex relations between nature, (...) culture and ideology, body, subjectivity and authority are at the heart of Eagleton's ethical and political concerns. He goes on to demonstrate that these relations inform the theorist's critical examinations of such literary works as Wuthering Heights and The Merchant of Venice, and his treatment of W.B. Yeats and Oscar Wilde. (shrink)

In this paper I take another look at the view, defended by C. Nino, that we may punish criminals because, by knowingly breaking a law, they have consented to becoming liable to the prescribed punishment. I will first rebut the criticisms usually aimed at this view in the literature, aiming to show that they are inconclusive. They are all efforts to show that criminal offenders in fact do not consent to becoming liable to punishment simply by committing crimes. I then (...) turn to a different line of criticism, which I find more promising. I argue that the moral power of effecting normative changes by consenting reflects the power holder’s value as a person, and show how this idea makes sense of how refusal to recognize that power wrongs a person. I then argue that the “power” of consenting to punishability does not fit that model, and is better explained as reflecting the value of other people, whom the offender has wronged. Hence the power of consenting is not involved in typical cases of wrongdoing. (shrink)

The Illusion of the Body: Introducing the Body Alive Principle is the divinely inspired work of author David Almeida. This book opens the door to a new understanding in metaphysical thinking. The author draws on the philosophy of panpsychism to support his contention that an unseen ocean of consciousness exists all around us, and within our own bodies (i.e. cells, organs, and systems). The author refers to the Body Alive Principle as “panpsychic healing.” This text offers proven techniques for (...) communicating with the body intelligences the author terms the “little minds.” This process is intended to bring healing to those with both minor and severe medical conditions. Some of the most common medical complaints treated by the Body Alive Principle includes:1. Back or neck pain2. Allergies3. Arthritis/rheumatism4. Difficulty walking5. Headaches6. Lung problems7. Digestive8. Gynecological9. Anxiety disorders10. Heart conditionsThe author contends that even the most nefarious medical issues are curable or can be successfully managed using the Body Alive Principle. This is accomplished through the action of human “super mind”, which will at times consciously supervise the activities of the little minds. The Illusion of the Body instructs its Body Alive practitioners to approach their recovery using several time-tested techniques. Three widely recognized methods are employed in the application of the panpsychic healing philosophy. These modalities are creative visualization and empathetic listening followed by affirmative commands. Each technique is essential to the effectiveness of the Body Alive Principle.This book also discusses guilt and its deleterious effect on the body. True guilt has a beneficial quality when it prevents us from repeating an unacceptable behavior. Beyond this, guilt causes us to become ineffectual. The author holds that this antiquated form guilt needs to be purged, so that we may move on with our lives. A step-by-step process for liberating oneself from the chains of guilt is provided.There is also a section dedicated to trauma because of its potential to immobilize an affected person. Traumatic experiences suddenly unleashed on the body may produce waves of acute anxiety, which wreak havoc on its finely tuned systems. The author recounts his personal experience of negotiating the discharge of negative experiences with the entities supporting them.The Body Alive Principle promotes the importance of adhering to high moral standards in order to maintain homeostasis within ourselves. Integrity is of the outmost importance to the little minds. The author emphasizes the necessity for one to act within the domain of moral excellence. However, the author makes it clear that integrity is a process we work to perfect throughout our lives.The Illusion of the Body represents the author's many years of metaphysical study and experimentation. The author hopes to generate a greater awareness and appreciation of our precious bodily intelligences. The organic vessels that contain our consciousness are alive. They are almost countless in number. If we, the super mind can learn to communicate with the little minds in a positive way, we can ensure ourselves of a more comfortable journey. (shrink)

Since its founding in the nineteenth century, social anthropology has been seen as the study of exotic peoples in faraway places. But today more and more anthropologists are dedicating themselves not just to observing but to understanding and helping solve social problems wherever they occur--in international aid organizations, British TV studios, American hospitals, or racist enclaves in Eastern Europe, for example. In Exotic No More , an initiative of the Royal Anthropological Institute, some of today's most respected anthropologists demonstrate, in (...) clear, unpretentious prose, the tremendous contributions that anthropology can make to contemporary society. They cover issues ranging from fundamentalism to forced migration, child labor to crack dealing, human rights to hunger, ethnicity to environmentalism, intellectual property rights to international capitalisms. But Exotic No More is more than a litany of gloom and doom the essays also explore topics usually associated with leisure or "high" culture, including the media, visual arts, tourism, and music. Each author uses specific examples from their fieldwork to illustrate their discussions, and 62 photographs enliven the text. Throughout the book, the contributors highlight anthropology's commitment to taking people seriously on their own terms, paying close attention to what they are saying and doing, and trying to understand how they see the world and why. Sometimes this bottom-up perspective makes the strange familiar, but it can also make the familiar strange, exposing the cultural basis of seemingly "natural" behaviors and challenging us to rethink some of our most cherished ideas--about gender, "free" markets, "race," and "refugees," among many others. Contributors: William O. Beeman Philippe Bourgois John Chernoff E. Valentine Daniel Alex de Waal Judith Ennew James Fairhead Sarah Franklin Michael Gilsenan Faye Ginsburg Alma Gottlieb Christopher Hann Faye V. Harrison Richard Jenkins Melissa Leach Margaret Lock Jeremy MacClancy Jonathan Mazower Ellen Messer A. David Napier Nancy Scheper-Hughes Jane Schneider Parker Shipton Christopher B. Steiner. (shrink)

Most people do not think to observe geology from the sidewalks of a major city, but all David B. Williams has to do is look at building stone in any urban center to find a range of rocks equal to any assembled by plate tectonics. In Stories in Stone, he takes you on explorations to find 3.5-billion-year-old rock that looks like swirled pink-and-black taffy, a gas station made of petrified wood, and a Florida fort that has withstood three hundred (...) years of attacks and hurricanes, despite being made of a stone that has the consistency of a granola bar. Williams also weaves in the cultural history of stone, explaining why a white fossil-rich limestone from Indiana became the only building stone used in all fifty states; how in 1825, the construction of the Bunker Hill Monument led to America’s first commercial railroad; and why when the same kind of marble used by Michelangelo clad a Chicago skyscraper it warped so much after nineteen years that all 44,000 panels of it had to be replaced. This love letter to building stone brings to life the geology you can see in the structures of every city. (shrink)

This article is divided into three sections. The first argues that the significance of David Hume's History of England as an inspiration for Gibbon's Decline and Fall has been underestimated, and that Momigliano's famous account of Gibbon's originality needs to be adapted to take account of the fact that Gibbon was, in effect, a disciple of Hume. Hume and Gibbon, I argue, shaped our modern understanding of "history" by producing narratives rather than annals, encyclopedias, or commentaries. Moreover, they made (...) history primarily the study of the remote past, not the recent past. In order to test my claim that "histories" had generally been quite different in character from those written by Hume and Gibbon, I survey the histories of the early church available to Gibbon. Of Gibbon's critics, East Apthorp, I suggest, is most alert to the novelty of his enterprise.The second section analyzes the argument of chapter fifteen of the Decline and Fall, the first chapter on Christianity. I argue that Gibbon deliberately assembles all the arguments against belief in Christianity that were current in the first century. But I also argue that Gibbon intends the alert reader to notice that ancient arguments against Christianity and modern ones largely overlap, so that he is at the same time offering a conspectus of eighteenth-century arguments against religious faith. At one point only do the modern arguments differ from the ancient ones, and that is in the attitude to miracles expressed in Conyers Middleton's Free Enquiry and Hume's essay "Of Miracles."The last section criticizes David Womersley's claim that the attitude to religion expressed in the later books of the Decline and Fall is significantly different from that in the first. I argue that Gibbon is throughout a more subtle historian of faith than is generally recognized , and that this is because Gibbon himself had once been a Catholic convert. (shrink)

AtRepublic9, 583b1–587a2, Socrates argues that the pleasure of the philosophical life is the truest pleasure. I will call this the ‘true pleasure argument’. The true pleasure argument is divisible into two parts: 583b1–585a7 and 585a8–587a2. Each part contains a sub-argument, which I will call ‘the misperception argument’ and ‘the true filling argument’ respectively. In the misperception argument Socrates argues that it is characteristic of irrational men to misperceive as pleasant what in fact is a condition of neither having pleasure nor (...) being pained. In the true filling argument Socrates argues that in so far as pleasure entails somatic or psychic filling and there are more and less true fillings, there are more and less true pleasures. Philosophical filling is the truest filling and thus the truest pleasure. The misperception argument critically contributes to the true pleasure argument by clarifying what pleasure is not: merely an appearance or merely the absence of pain. The misperception argument thereby clears the ground for the constructive contribution of the true filling argument. (shrink)

In this book, David Burrell, one of the foremost philosophical theologians in the English-speaking world, presents the best of his work on creation and human freedom. A collection of writings by one of the foremost philosophers of religion in the English-speaking world. Brings together in one volume the best of David Burrell’s work on creation and human freedom from the last twenty years. Dismantles the ‘libertarian’ approach to freedom underlying Western political and economic systems. Engages with Islam, Judaism (...) and Christianity, and with modern and pre-modern systems of thought. The author is noted for his rigorous approach, his wry humor, his intellectual subtlety and his generous spirit. (shrink)

(1997). An historical holistic thread in the dynamical fabric of psychology. World Futures: Vol. 49, The Dialatic of Evolution: Essays in Honor of David Loye, pp. 159-201.

MUCH RECENT SCHOLARSHIP HAS CALLED FOR THE INTEGRATION OF NATural law theory with biblical revelation, yet few writers have pursued such a project in detail. This essay presents the foundations of a constructive account of natural law grounded in an overlooked biblical text and in Reformed covenant theology, in conversation with contemporary biblical exegesis and recent Protestant and Roman Catholic literature on natural law. It explores the character of the Noahic covenant established with all creation (Gen. 8:20—9:17) and argues that (...) this covenant provides necessary theological foundation for understanding nature and common human moral obligations. This account of natural law provides a sound way to integrate natural law theory with the biblical narrative and to conceive of natural law as a universal God-given standard mediated through a fallen world. (shrink)

Aristotle argues that friendship is characterized by recognized, reciprocal goodwill. Friends are concerned about each other; ideally, they want the best for each other. As long as dialogue is possible, community exists, and friendship and goodwill are possible. Dialogue is a central, distinctive feature of Hans‐Georg Gadamer's philosophical hermeneutics. It is rare in nineteenth‐century hermeneutics and it is all but absent in Martin Heidegger's philosophizing. Gadamer famously argues that dialogue can occur with texts and works of art, even though there (...) is a clear difference between these dialogues and dialogues with other people. In community, we share our interpretations in dialogue, moving us ever beyond our limited, individual understanding of God and creation and becoming ever more aligned with the Infinite. The true church is the community of freely associating believers working together in dialogue to come to an intuition of the Infinite. (shrink)

El artículo plantea las posibilidades de hacer efectivo un derecho del cuidado en el contexto español. Para ello, analiza sus posibilidades de positivación y efectividad. Al respecto, desgrana los fundamentos axiológicos y políticos de este derecho y entiende adecuada su comprensión desde la perspectiva de los derechos sociales. Sin embargo, identifica enormes dificultades para su positivación, debido a la falta de consenso político sobre el encuadramiento de los cuidados y sobre su régimen de organización social. Ello dificulta su establecimiento legislativo, (...) así como los análisis deductivos sobre su contenido y efectividad. En cambio, el artículo propone delimitar y estudiar este derecho a partir del análisis de casos en los que se solicita tutela judicial en sectores profesionales del cuidado, como la ayuda a domicilio, la limpieza o la preparación de habitaciones. Se trata de un primer paso para analizar la efectividad de estos derechos respecto a sus distintos agentes implicados. (shrink)

Name der Zeitschrift: Der Islam Jahrgang: 93 Heft: 2 Seiten: 603-609.

In this paper I propose to answer the age-old reductio against vegetarianism, which is usually presented in the form of a sarcastic question. Addressing the question takes on special significance in the light of arguments which seem to show that even nonsentient life is intrinsically valuable. Thus, I suggest that we rephrase the question in the following manner: When beings evolve into societies of moral agents are they entitled merely to assume that they retain their license to destroy other life (...) in order to sustain their own? I answer in the negative. I argue that such societies must continually earn that right by engaging in activity that makes up for and augments the values that they destroy. Unlike other biological beings, humans have complete control over what they eat, whether they eat, and whether they reproduce. Hence, the appeals to necessity that are ubiquitous in justifications of both vegetarian and non-vegetarian diets are inauthentic and must be accordingly forsaken. We will have to appeal instead to the value of particular human activities that are fueled by our consumption of other lives. (shrink)