Traditional methods for deriving property-based representations of concepts from text have focused on either extracting only a subset of possible relation types, such as hyponymy/hypernymy (e.g., car is-a vehicle) or meronymy/metonymy (e.g., car has wheels), or unspecified relations (e.g., car—petrol). We propose a system for the challenging task of automatic, large-scale acquisition of unconstrained, human-like property norms from large text corpora, and discuss the theoretical implications of such a system. We employ syntactic, semantic, and encyclopedic information to guide our extraction, (...) yielding concept-relation-feature triples (e.g., car be fast, car require petrol, car cause pollution), which approximate property-based conceptual representations. Our novel method extracts candidate triples from parsed corpora (Wikipedia and the British National Corpus) using syntactically and grammatically motivated rules, then reweights triples with a linear combination of their frequency and four statistical metrics. We assess our system output in three ways: lexical comparison with norms derived from human-generated property norm data, direct evaluation by four human judges, and a semantic distance comparison with both WordNet similarity data and human-judged concept similarity ratings. Our system offers a viable and performant method of plausible triple extraction: Our lexical comparison shows comparable performance to the current state-of-the-art, while subsequent evaluations exhibit the human-like character of our generated properties. (shrink)

In recent years, science and the courts have created new options whereby prospective parents can avoid the birth of a diseased or defective child. We can ascertain the likelihood that certain genetic diseases will be transmitted; We can detect a number of fetal abnormalities in utero ; we have legal permission to abort for any reason, including fetal abnormality. With these new options come new questions concerning our moral obligations toward our prospective offspring. An important conceptual question concerns whether such (...) congenital diseases and defects constitute harms to the children who bear them. In this essay I shall examine the prevailing analysis of harm, the "Otherwise-Condition" approach, which denies that we can predicate harm of such abnormalities. I will show first that this analysis is inadequate even to account for certain very ordinary, clear cases of harm. It thus is suspect regardless of its stance on congenital anomalies. Second, it sets up an ill-considered connection between harm and causation – a connection which renders its harm ascriptions slippery, arbitrary. Finally, this analysis cannot be squared with certain of our deeply entrenched moral intuitions. By thus rebutting this most influential definition of harm, I will have opened the door to the possibility of ascribing harm for congenital disease and defect. Keywords: Harm, Otherwise-condition, Congenital anomaly * I would like to thank A. D. Woozley, Derek Parfit, Daniel Devereux, and the editors and reviewers of the JMP for their helpful comments on earlier drafts of this paper. CiteULike Connotea Del.icio.us What's this? (shrink)

This book examines the contentious relationship between psychoanalysis and anthropology as it has played out in disputes surrounding the Oedipus complex. Here, Eric Smadja explores the complicated historical and epistemological conditions leading up to the emergence of the conflict between the two disciplines. He considers the origins of each science, the "creation" of the Oedipus complex, and the place, role and influence of Freud's key and controversial work Totem and Taboo, both in the history of psychoanalysis and as it connects (...) with anthropology internationally. Focusing on such key figures as Bronislaw Malinowski, Ernest Jones, Franz Boas, Georges Devereux, Emile Durkheim, Claude Levi-Strauss and Jacques Lacan, Smadja charts the course of the debate as it unfolded during the twentieth century and tracks its contemporary status of the debate, with a focus on figures in both France and the United States. Discussing the divergences and convergences between the two fields, he compares and contrasts their historical, epistemological and methodological features and reflects on the new "acculturative" disciplines emerging from their interaction. The book concludes with a look at what the conflictual history of these two human sciences can tell us about the history of ideas and their processes and modes of communication. Exploring a dispute which reaches back to the very beginnings of psychoanalysis and anthropology, The Oedipus Complex will appeal to psychoanalysts in practice and in training, psychotherapists and academics and students of psychoanalytic studies, anthropology and the history of ideas. (shrink)

The Archaeology of Semiotics and the social order of things is edited by George Nash and George Children and brings together 15 thought-provoking chapters from contributors around the world. A sequel to an earlier volume published in 1997, it tackles the problem of understanding how complex communities interact with landscape and shows how the rules concerning landscape constitute a recognised and readable grammar. The mechanisms underlying landscape grammar are both physical and mental, being based in part on the mindset of (...) the individual; the same landscape can thus evoke different meanings for different people and at different times. People's perception has greatly influenced the construction of landscapes over millennia but, until recently, the potential of this area has been largely untapped. Apart from chapters focusing solely upon human interaction with landscape, there are several which skilfully integrate artefacts and place with landscape (e.g. Gheorghiu and Sognnes). Other chapters look at the way people have marked the landscape through such mechanisms as rock-art (e.g. Clegg, Devereux, Estévez, Fossati, Kelleher and Skier). Rock-art establishes personal and communal identity in relation to landscape and it is clear that other forms of visual expression were in place which distinctively created special places within the landscape. Landscape constructs can bind cultures together; bringing the old ways of reading the landscape into contemporary life (e.g. Smiseth). Defining early and late prehistoric landscapes and segregating these into, say, mundane domestic and ritualised spaces rely on both clear and subtle archaeologies and in this volume distinct monument clustering and ritualised linearity are considered (e.g. Mason and Nash). A volume such as this cannot escape the influence of New World approaches, such as anthropology, and in many respects chapters by Bender, Muller and Merritt give context to other chapters within the book. Finally, one must consider text as a means of constructing landscape and this is considered by Heyd, who eloquently deconstructs the travel diary of a 17th century Japanese poet. This will be an important volume for archaeologists, landscape scholars and students. The many approaches used are tried and tested, forming an invaluable resource and not just another edited book. (shrink)

No detailed description available for "From Axiom to Dialogue".

The patient preference predictor is a proposed computer-based algorithm that would predict the treatment preferences of decisionally incapacitated patients. Incorporation of a PPP into the decision-making process has the potential to improve implementation of the substituted judgement standard by providing more accurate predictions of patients’ treatment preferences than reliance on surrogates alone. Yet, critics argue that methods for making treatment decisions for incapacitated patients should be judged on a number of factors beyond simply providing them with the treatments they would (...) have chosen for themselves. These factors include the extent to which the decision-making process recognises patients’ freedom to choose and relies on evidence the patient themselves would take into account when making treatment decisions. These critics conclude that use of a PPP should be rejected on the grounds that it is inconsistent with these factors, especially as they relate to proper respect for patient autonomy. In this paper, we review and evaluate these criticisms. We argue that they do not provide reason to reject use of a PPP, thus supporting efforts to develop a full-scale PPP and to evaluate it in practice. There are no data in this work. (shrink)

Although the equally pervasive and abstract concept of space has generated a vast body of disciplines, time, and the related idea of "becoming" (transforming, ...

Three different concepts of matter are identified: matter as what a thing is immediately made of, matter as stuff of a certain kind, and matter in the (dubious) sense of material ‘substratum’. The doctrine of hylomorphism, which regards every individual concrete thing as being ‘combination’ of matter and form, is challenged. Instead it is urged that we do well to identify an individual concrete thing with its own particular ‘substantial form’. The notions of form and matter, far from being correlative, (...) are relatively independent. There is nothing absurd in the notion of form without matter. Matter provides neither a principle of individuation nor a criterion of identity for individual concrete things: their form alone provides both. Finally, a substance ontology which admits also the existence of particular qualities, or tropes, is to be preferred both to a substance ontology which denies the existence of tropes and to a pure trope ontology. (shrink)

Marxist Philosophy or Marx's Philosophy? The general idea of this little book is to understand and explain why Marx will still be read in the twenty-first ...

E. Rae Harcum argues that Christians do not have to give up their religious faith to keep the contributions of science. He confronts the relation between the human body and its non-material parts—the mind and spirit—and provides a way of looking at these metaphysical issues.

In this comment, I indicate several challenges and opportunities—out of the many—for an integrated science–humanities approach to emotions, from the perspective of a historian of the modern science...

What is silence? Is it a loss, an omission? Is it a stopping of the mouth, of the voice? An empty place where no meaning has come forward…or perhaps at times quite the opposite, an absence-as-presence Deleuze, 1990; Derrida, 1976)? Might silence evoke much more about what we assume is our monological, unitary reality, indexing possibilities yet unseen? This paper outlines the ways in which silence is typically understood according to scholarly orthodoxy: as omission in human communication or a silencing (...) of minoritized individuals or communities by those in power. It then moves to critique the preeminence of whitestream Western-centric academic authority, which self-perpetuates via the exclusion of outsider ways of doing, being and knowing such as those brought forward by silence, constituting a loss of meaning and knowledge from the social imaginary. This paper suggests that the pursuit of an articulate unknowing regarding silence as a creative, disruptive force beyond the control of rationality is a means of engaging with radical possibilities for a different, juster world. It proposes a socio-diologic politics of the real that welcomes silence as an unsettling of our current thinking about what is and will be possible, as well as who does and does not matter. It concludes by illustrating the ingenious force of silence in examples of subversive art that expose the hegemonizing, rational version of reality sold by academics and powerholders, bringing forward into the imagination what prospects for change, justice, and social transformation yet await. (shrink)

The purpose of this essay is to analyze succinctly the concept of faith through the very penetrating gaze of the Danish philosopher Sören Kierkegaard. Faith is analyzed by Kierkegaard from absurdity, resignation and the paradox of faith. In the same way, his concept of faith is carved with a chisel that would complete all his philosophy, that is, to touch human reality away from any abstract thought, trying at all times that his examination be seen on a personal dimension in (...) his rigorously individual coret. (shrink)

In this paper, we argue that to reverse the excess of specialization and to create room for interdisciplinary cross-fertilization, it seems necessary to move the existing epistemic plurality towards a collaborative process of social cognition. In order to achieve this, we propose to extend the psychological notion of joint attention towards what we call joint intellectual attention. This special kind of joint attention involves a shared awareness of sharing the cognitive process of knowledge. We claim that if an interdisciplinary research (...) team aspires to work collaboratively, it is essential for the researchers to jointly focus their attention towards a common object and establish a second-person relatedness among them. We consider some of the intellectual dispositions or virtues fostered by joint intellectual attention that facilitate interdisciplinary exchange, and explore some of the practical consequences of this cognitive approach to interdisciplinarity for education and research. (shrink)

Educational policy and discussion, in Britain and the USA, are increasingly dominated by the confused ideology of egalitarianism. David E. Cooper begins by identifying the principles hidden among the confusions, and argues that these necessarily conflict with the ideal of educational excellence - in which conflict it is this ideal that must be preserved. He goes on to criticize the use of education as a tool for promoting wider social equality, focussing especially on the muddles surrounding 'equal opportunities', 'social mix' (...) and 'reverse discrimination'. Further chapters criticize the 'new egalitarianism' favoured, on epistemological grounds, by various sociologists of knowledge in recent years and 'cultural egalitarianism' according to which standard criteria of educational value merely reflect parochial and economic interests. (shrink)

A Correction to this paper has been published: https://doi.org/10.1007/s12110-021-09400-0.

Religious education and religious services practices that emerged as spiritual/religious support and guidance in the context of social work in Turkey are carried out with the protocols between Presidency of Religious Affairs ( DIB) and Ministry of Health, Justice, Ministry Family and Social Services, Youth and Sports, Disaster and Emergency Management Presidency. This research is on the self-efficacy perceptions of religious officials assigned in various social work areas of the Ministry of Family and Social Services. Researching the self-efficacy perceptions of (...) religious officials is important in terms of revealing that it is necessary to work in a wide area from making identifications about their professional development to developing religious education and services training programs that will meet the needs of the target group. Qualitative research method has been used in this study. The research has been structured within the framework of interviews with religious officials assigned to provide religious education and service in the service areas of the Ministry of Family and Social Services in Kırıkkale province. The data obtained from religious officials working in the field with semi-structured interview questions are evaluated in two themes: The self-efficacy perceptions of officials and needs of the target audience. The main conclusion reached in this study is as follows: Needs- based and value-based training programs can be developed for religious workers in social service institutions. (shrink)

Brandom explains perceptual knowledge as the product of two distinguishable sorts of capacities: the capacity to reliably discriminate behaviorally between different sorts of stimuli; and the capacity to take up a position in the game of giving and asking for reasons. However, in focusing exclusively on the entitlement of observation reports, rather than on perception itself, Brandom passes over a conception of perceptual experience as a sort of contentful mental state. In this article, I argue that this is a blind (...) spot, which makes Brandom’s account of perceptual knowledge unable to properly accommodate the phenomenon of seeing aspects and to explain how we can justify the attributions of reliability to observers that make observation reports. (shrink)

Aaron Stalnaker's Mastery, Dependence, and the Ethics of Authority is a significant achievement. The aim of this book is to mine the insights of the early Confucians, or Ru, for enriching Western ethical and political thought on the ethics of authority and dependence. Stalnaker does this through a meticulous and in-depth study that highlights, but is not limited to, the early Confucian thinkers Kongzi, Mengzi, and Xunzu. His focus is on the ways in which their approach to ritual and certain (...) forms of authority/dependence relationships, such as master/student and father/son, have the potential to inform contemporary Western political structures and governance. The Ru thought that by learning certain virtues and... (shrink)

While Kazimir Malevich is widely known for his suprematist contributions to art, little attention has been granted to his articulated philosophical premise and methodological manifestation concerning the non-objectivity of thought and its relationship to feeling. This paper shows how Suprematist philosophy gives rise to the concept of pedagogical sensing that was first characterized by UNOVIS. Casting Suprematist aspersions on dominant educational practices that seek to reproduce what seemingly ‘is’, a non-objective collapse of all-too-certain frames is replaced by abstract essence. As (...) with the painter, teachers may be correspondingly invited to represent learning without past prejudice, as a creative contemplation in constituted spaces comprised of thoughts and feelings, that are so beautifully manifested through Malevich’s pieces of art and his associated, hitherto unrecognized, suprematist call to arms in education. (shrink)

After recognizing that technologies are socially constructed, questions arise concerning how technologies should be constructed, by what processes, and granting how much influence to whom. Because partisanship, uncertainty, and disagreement are inevitable in trying to answer these questions, reconstructivist scholarship should embrace the desirability of thoughtful partisanship, should focus on strategies for coping intelligently with uncertainties, and should make central the study of social processes for coping with disagreement regarding technoscience and its utilization. That often will entail siding with have-nots, (...) meaning that reconstructivist scholars often will be opposing the behaviors of government, business, and technoscientific elites. Because reconstructivists normally will be outnumbered, we need to devote more systematic professional attention to setting our collective agenda concerning what is most worth researching. (shrink)

Structures of Subjectivity: Explorations in Psychoanalytic Phenomenology and Contextualism, is a revised and expanded second edition of a work first published in 1984, which was the first systematic presentation of the intersubjective viewpoint – what George Atwood and Robert Stolorow called psychoanalytic phenomenology – in psychoanalysis. This edition contains new chapters tracing the further development of their thinking over the ensuing decades and explores the personal origins of their most essential ideas. In this new edition, Atwood and Stolorow cover the (...) philosophical and theoretical assumptions of psychoanalysis and present a broad approach that they have designated phenomenological contextualism. This approach addresses personal subjective worlds in all their richness and idiosyncrasy and focuses on their relational contexts of origin and therapeutic transformation. Structures of Subjectivity covers the principles guiding the practice of psychoanalytic therapy from the authors' viewpoints and includes numerous detailed clinical case studies. The book will be essential reading for psychoanalysts, practitioners of psychotherapy, psychiatrists, psychologists, counselors, and social workers. It will also be of interest to scholars and students with an interest in psychoanalytic theory and practice, and its philosophical premises. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Unpacking the Chalcedonian Formula:From Studied Ambiguity to Saving MysteryBrian E. Daley, S.J.One of the central questions Christian theologians continue to ask themselves, as they confront the mystery of the person of Christ, is, what is the significance for us today of the Council of Chalcedon? For generations of modern scholars, especially those in the West, the dense and rather technical phrases forged at that fifth-century gathering of Christian bishops (...) and appended to a restatement of what we know as the “Nicene creed” represented a major milestone in the Churches’ ongoing clarification of how disciples are to understand the person of Jesus the Savior.In J. N. D. Kelly’s widely used survey, Early Christian Doctrines,1 for instance, Chalcedon’s “settlement” of the twenty-four-year dispute between Nestorius and his Antiochene supporters and Cyril of Alexandria and the Church of Alexandria was the culmination of “the decisive period for Christology”2 in the early Church, an attempt to define an understanding of Christ that could be accepted by all Christians throughout the Empire, but which nevertheless—surprisingly, perhaps—“failed to bring permanent peace.”3 Aloys Grillmeier, in his foundational study of the growth of early Christian understandings of Jesus, speaks of the years up to Chalcedon as [End Page 165] temporally defining “the development of belief in Christ from its beginning to its first climax in a council of the Church.”4 In an influential study of the theology of the seventh-century monk and theologian Maximus the Confessor, Hans Urs von Balthasar emphasizes the centrality of Chalcedon’s formulaic, classically dialectical picture of the person of Christ as central to Maximus’s whole approach to God, the world, and the human spirit. The reason, Balthasar argues, lies in Chalcedon’s ability to affirm both unity and abiding difference in Christ as the dominant pattern of God’s relationship to creation:From the moment that Chalcedon, in its sober and holy wisdom, elevated the adverbs ‘indivisibly’ (ἀδαιρέτως) and ‘unconfusedly’ (ἀσυγχύτως) to a dogmatic formula, the image of a reciprocal indwelling of two distinct poles of being replaced the image of mixture. This mutual ontological presence (περιχώρησις) not only preserves the being particular to each element, to the divine and the human natures, but also brings each of them to its perfection in their very difference, even enhancing that difference. Love, which is the highest level of union, only takes root in the growing independence of the lovers; the union between God and the world reveals, in the very nearness it creates between these two poles of being, the ever-greater difference between created being and the essentially incomparable God.5With a little help from German Romantic philosophy, and perhaps from his Jesuit confrère Erich Przywara, Balthasar here sees in the Chalcedonian picture of Christ not only Maximus’s central inspiration, but the early Church’s final paradigm for conceiving how the transcendent God can be present and crucially active in the world.One might multiply examples. But does this understanding of Chalcedon’s portrait of Christ really represent its intent or its lasting meaning? What led to its articulation? What was, one may ask, the real achievement of this gathering of over 500 Eastern bishops, mainly from the Greek-speaking East, called by the new emperor Marcian and his long-influential spouse, the [End Page 166] Empress Pulcheria, in a port suburb across the Bosporus from Constantinople, in October of 451? On the level of Church politics, at least, it was a step towards restoring a balance, however briefly, between major centers of influence in the Church of the mid-fifth century, and the theological traditions with which they had become associated: a balance precariously achieved in 433, after the bitter controversy over Nestorius’s views on how to conceive the person of Christ, by what is often called the “Formula of Reunion,” which sketched the outlines of traditional faith in the Savior—a formula apparently drafted at that time by Theodoret of Cyrus and proposed by the Church of Antioch, but which was also warmly embraced by Theodoret’s principal rival, Cyril of Alexandria. After heated debates between the bishop of Constantinople, the... (shrink)

This two volume work is a comprehensive reader in modern philosophical and theological hermeneutics. David E. Klemm has selected essays representing acknowledged classics in hermeneutics and the best modern hermeneutical thinkers. Volume One collects essays on the hermeneutics of texts. Volume Two collects works on the hermeneutics of existence. Each essay is preceded by an informative contextualizing introduction. Included in Volume One are works by: F.D.E. Schleiermacher, Wilhelm Dilthey, Rudolf Bultmann, Martin Heidegger, Paul Tillich, Hans-Georg Gadamer, Gerhard Ebeling, Paul Ricoeur, (...) Norman Perrin, and Robert P. Scharlemann. (shrink)