James D Marshall, Michael Peters, Miles Shepheard; Brent's Transcendental Arguments for the Forms of Knowledge, Journal of Philosophy of Education, Volume 15, I.

The Southern African concept of Ubuntu offers a promising framework for envisioning and promoting a level of interdependence and resilience that can help Americans overcome the divisive and hostile nature of public interactions in communities across the country.

We discuss the necessity of conscious thinking in the single-system propositional model of learning. Research from honeybees to humans suggests that associative learning can take place without the need for controlled reasoning or the development of beliefs of relationships between objects or events. We conclude that a single learning system is possible, but not if it depends on complex thinking.

This article explores how the Crash Course video series are being used as a content-focused resource in the social studies classroom. It argues that the Crash Course series, alongside its YouTube competitors, has significantly stepped in to fill a vacuum left by criticisms and the unpopularity of lectures, textbooks, and feature films. With over 15 million subscribers and accumulated views over 1.9 billion, Crash Course has become an important and ubiquitous force in history and social studies classrooms and represents a (...) new genre of educational media found on YouTube. However, the dramatic rise in the popularity of educational videos online has not coincided with a growth in educational research, particularly in social studies and history education. This article explores the findings of a mixed-methods study that examines how and why history and social studies teachers are using Crash Course videos in their teaching and planning. In particular, it analyses descriptive statistics derived from the results of a teacher survey ( n = 181) and semi-structured interviews with seven social studies teachers who have used Crash Course in their classrooms. The authors found that teachers in the study are regularly using the Crash Course video series to deliver content which is clearly meeting a need many social studies teachers have. The videos–short, easily accessible, and fun–fit nicely with demands to keep students engaged, reduce reliance on textbooks, and explore new content that teachers have little time to learn themselves. This study also found that rarely, if ever, are teachers inviting students to evaluate or assess the content, trustworthiness, or perspective of Crash Course videos. This article discusses what is gained and what are the risks of embracing Crash Course in the social studies and history classroom. (shrink)

This paper shows how the last twenty-five years of vocal human Darwinism (human sociobiology and evolutionary psychology) directly rejects the ‘selfish gene’ theory it is supposedly based upon. ‘Evangelistic sociobiology’, as Dawkins has called it, argues that humans evolved to be ‘the altruistic ape’. Using selfish gene theory this paper shows that we are born just another selfish ape. Given the ‘gross immorality’ (George Williams) of natural selection, one implication is that modern genetics has yet to face up to our (...) true genetic code. The ultimate conclusion of this paper is that culture makes civilisation possible because it overwrites, or ‘manipulates’, our genetic heritage. We are born ape, but made human. (shrink)

The majority of traditional students enrolled at most colleges and universities are a part of what has been termed the Millennial Generation, also known as Generation Y, which typically describes the group of individuals born in most of the 1980s and 1990s. This cohort’s life has been shaped by corporate scandals, economic instability, and worldwide tragedies. Concurrently, business ethics has become a popular topic in the news within the last 2 decades due to the increase in the number of high-profile (...) business scandals. Unfortunately, this trend has also been accompanied by an increased number of reported incidents of academic dishonesty at many major universities. Two underresearched factors that may be related to academic dishonesty and cheating behavior are religiosity and spirituality. This article attempts to shed more light on the relationship between religious beliefs and unethical behavior, with a focus on millennial college students. It is posited that religiosity and spirituality influence an individual’s attitudes, views, decisions, and ultimately behaviors. The results of this study indicate that religiosity but not spirituality is a predictor of students’ attitudes toward cheating and cheating behavior. (shrink)

ABSTRACT This article focuses on Part III of Tarrant's paper, ‘Utilitarianism, education and the philosophy of moral insignificance’. His argument that Mill's distinction between higher and lower pleasures appeals to non-utilitarian values is rejected on the grounds that he misconstrues Mill's concept of‘content’ and fails to give an adequate critique of Mills attempt to distinguish between the quantity and quality of pleasures. An improved criticism is offered, and it is argued that utilitarianism fails through the dependence of happiness itself upon (...) non-utilitarian values. It is concluded that utilitarianism would devalue the role of liberal arts subjects in sensitising pupils to the problematic nature of human happiness. (shrink)

Recollections of humanistic and transpersonal psychology’s origin’s morph into the pros and cons of humanistic/transpersonal oriented schools developing APA accredited clinical programs. This discussion dovetails with the question will ATP ever become an APA division, raising an interesting alternative for those of us considering a career in counseling: becoming a spiritual coach. Enter the issue of psychedelic therapy and the Supreme Courts decision to allow ayahuasca as a sacrament by the Uniao Do Vegetal Church, and the importance of why humanistic (...) and transpersonal psychology need to clearly map out the territories and sub-divisions of science and religion. Finally this conversation raises a concern, that Maslow’s call for a “trans-human” psychology sought to encourage creating what we now call ecopsychology. (shrink)

© 2016 Elsevier LtdJumping spiders are famous for their visually driven behaviors [1]. Here, however, we present behavioral and neurophysiological evidence that these animals also perceive and respond to airborne acoustic stimuli, even when the distance between the animal and the sound source is relatively large and with stimulus amplitudes at the position of the spider of ∼65 dB sound pressure level. Behavioral experiments with the jumping spider Phidippus audax reveal that these animals respond to low-frequency sounds by freezing—a common (...) anti-predatory behavior characteristic of an acoustic startle response. Neurophysiological recordings from auditory-sensitive neural units in the brains of these jumping spiders showed responses to low-frequency tones —recordings that also represent the first record of acoustically responsive neural units in the jumping spider brain. Responses persisted even when the distances between spider and stimulus source exceeded 3 m and under anechoic conditions. Thus, these spiders appear able to detect airborne sound at distances in the acoustic far-field region, beyond the near-field range often thought to bound acoustic perception in arthropods that lack tympanic ears [2]. Furthermore, direct mechanical stimulation of hairs on the patella of the foreleg was sufficient to generate responses in neural units that also responded to airborne acoustic stimuli—evidence that these hairs likely play a role in the detection of acoustic cues. We suggest that these auditory responses enable the detection of predators and facilitate an acoustic startle response. Video. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 39.4 (2001) 594-596 [Access article in PDF] Immanuel Kant. Critique of the Power of Judgment. Edited by Paul Guyer. Translated by Paul Guyer and Eric Matthews. The Cambridge Edition of the Works of Immanuel Kant. New York: Cambridge University Press, 2000. Pp. lii + 423. Cloth, $64.95. With the publication of this volume, a long dark age, or at least an age of (...) frustrations, comes to an end for English-speaking students of Kant's third Critique. To be sure, translations of the Kritik der Urteilskraft into English have long been available, but hitherto none has been quite satisfactory. J.H. Bernard's (1892) contained numerous errors. James Creed Meredith's (1911-1928) was too free for scholarly purposes. Werner Pluhar's (1987), though systematic in its treatment of Kant's vocabulary, imposed so much restructuring and rewording on his sentences as to make the translator himself an intrusive presence throughout.The new version by Paul Guyer and Eric Matthews surpasses its predecessors in almost every respect. (It equals Pluhar's in including the First Introduction.) In keeping with the principles of the Cambridge Edition of Kant's writings, the translators make literal accuracy a primary desideratum, and leave the work of interpretation, to the greatest extent possible, to the reader. The title itself reflects this policy. The consistent rendering of Urteilskraft as "power of judgment," rather than the familiar "judgment," makes it unambiguous when Kant is talking about judgments and when he is talking about the capacity to make them. It is to be hoped that this will discourage the misconstrual of Kant's distinction between (using Guyer and Matthews's terms) the [End Page 594] "reflecting" and the "determining" powers of judgment as a distinction between two varieties of judgments.The translators' practice of preserving the grammatical complexity of Kant's sentences does sometimes make one wish for some help with his pronouns, since English does not preserve the information that gender carries in German. In most cases, though, one gains more than one loses in comprehension of Kant's reasoning by having his sentences rendered whole rather than in pieces.There are occasions when what is presumably intended as literal accuracy seems more like a needlessly unbending attitude toward idiom. To take one example, at §19, Kant is translated as saying: "whoever declares something to be beautiful wishes [will] that everyone should [solle] approve the object in question and similarly declare it to be beautiful" (121). Of course, wollen is ordinarily to be translated as "want" or "will," and perhaps sometimes as "wish"; but it also can mean "claim" or "hold" in certain contexts, and this seems to me to be one of them, as all previous translators have taken it to be. (One can wish that others would do something, but one cannot intelligibly be said to wish that they should do something.)Of course, no translation can please everyone. Those who were attached to the jingle of "purposiveness without a purpose" may be disappointed to find Zweckmäßigkeit ohne Zweck rendered here as "purposiveness without an end." But, given that there is no good alternative to "purposiveness" to render Zweckmäßigkeit, and that Zweck figures so prominently in Kant's ethical thought, where it is always, and rightly, rendered as "end," the need for consistency and accuracy surely justifies the sacrifice of consonance. Zweck der Natur and Naturzweck are distinguished as "end of nature" and "natural end," respectively (apart from a lapse over pages 34-35); Endzweck and letztes Zweck as "final end" and "ultimate end"; streiten and disputieren (in the "Resolution of the Antinomy of Taste," §57) as "argue" and "dispute." In this last pair it seems to me that Bernard's and Pluhar's "quarrel" would have been a better choice for the first term. The distinction between Streiten and Disputieren, as between "quarreling" and "disputing," is certainly delicate, but not groundless; a distinction between "arguing" and "disputing" seems completely artificial. However, in this as in all such difficult cases, the translators helpfully supply the German terms in... (shrink)

The infant mortality rate in Liberia is 50 times higher than it is in Sweden, whilst a child born in Japan has a life expectancy at birth of more than double that of one born in Zambia. 1 And within countries, we see differences which are nearly as great. For example, if you were in the USA and travelled the short journey from the poorer parts of Washington to Montgomery County Maryland, you would find that ‘for each mile travelled life (...) expectancy rises about a year and a half. There is a twenty-year gap between poor blacks at one end of the journey and rich whites at the other’. (Marmot, 2004, p.2). There are two types of questions which it is important to ask about inequalities in health such as these. The first are social scientific questions about the extent of inequalities in health and the factors which are causally responsible for these inequalities. Examples of social scientific questions to ask might be: how do infant mortality rates in the UK differ according to social class? What is the difference in life expectancy between Japanese who emigrate to the US and those who remain in Japan? Why do civil servants in higher ranked jobs tend to live longer than civil servants in lower ranked jobs? The second type are normative questions about the reasons we have to care about inequalities in health. Important normative questions to answer are: which inequalities in health should we care about (all inequalities or merely some of them)? When is an inequality in health unjust? How should we weigh our concern for equality in health against other factors such as maximising the.. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Was Jesus a Buddhist?James M. HansonWas Jesus a Buddhist? Certainly he was many things—Jew, prophet, healer, moralist, revolutionary, by his own admission the Messiah, and for most Christians the Son of God and redeemer of their sins. And there is convincing evidence that he was also a Buddhist. The evidence follows two independent lines—the first is historical, and the second is textual. Historical evidence indicates that Jesus was (...) well acquainted with Buddhism. If Jesus did not go to India, then at least India went to Judea and Jesus. The real historical question is not if he studied Buddhism, but where and how much he studied Buddhism, especially during his so-called "lost years."Historical accounts aside, many textual analyses indicate striking similarities between what was said by Jesus and by Buddha and between the prophetic legend of Jesus and ancient Buddhist texts. The conclusion is that, although not identifying himself as a Buddhist for good reasons, Jesus spoke like a Buddhist. The similarities are so striking that, even if no historical evidence existed, we can suspect that Jesus studied Buddhist teachings and that the prophecy and legend of Jesus was derived from Buddhist stories.Historical Evidence of Buddhism in JudeaHistorical evidence indicates that Jesus knew about Buddhism, simply because both he and it were in Judea during the same time. Other evidence, while perhaps apocryphal, indicates that he spent most of his so-called lost years outside Judea, possibly in Kashmir to study Buddhism exclusively.I owe thanks to the barbed but benign comments of my friend, Dale Bengtson.Regarding Buddhism in Judea, Jesus did not live in a pastoral, ethnically isolated place and time. On the contrary, non-Jewish political and cultural influences permeated Judea, which was an important shipping center for trade between India and the West and the military gateway to invade Egypt via land. Both land and sea trade routes had run through Jerusalem for centuries. Overland routes extending to Persia and western India were especially active after Alexander's invasion of western India 360 years earlier; most of the routes, whether connecting to wealthy cities in Egypt or in Greece and Rome, came through Jerusalem, where goods for Greece and Rome were shipped via the Mediterranean Sea. Sea routes from Bombay and the mouth of [End Page 75] the Indus River went through the Persian and Red Gulfs, the distance between the mouths of the Indus and Tigris and Euphrates rivers being only about three hundred miles; much of the trade came up the Gulf of Aquaba and overland up to Jerusalem (actually nearby Jappa) as the shipping point to the Mediterranean.During Jesus' time, Judea was a Roman dominion and most of the trade was Roman. Being the wealthiest empire of the time, Rome sent tons of gold-minted sesterces eastward for goods from India and other places. Most of this trade came over the Mediterranean and through Judea, making Jerusalem a cosmopolitan shipping center. Because of trade alone, Zoroastrianism and Buddhism were well known to the people in Judea. News from other lands was naturally of great interest. Most traders provided detailed accounts of the events of cities and states along their routes, often in the form of eloquent verse. Easterners in Judea were as anxious to hear news as were Jews in Persia or western India.In addition to trade, Zoroastrians and Buddhists settled in northern Arabia, including Judea, which was only two hundred miles from Mesopotamia. The story of Jesus' birth attracting the three Magi priests, if true, demonstrated close ties with Zoroastrians. Settlements occurred especially during Alexander's invasion of the East after 330 BCE. This included Jews who welcomed Alexander's overthrow of Egyptian rule and who joined Alexander's army. Many settled along the invasion route through Persia and what is now Afghanistan and Kashmir/Punjab, a practice encouraged by Alexander to maintain his empire. About 360 years later, Jesus dispatched Thomas, perhaps his closest and most loyal apostle, to practice Christianity in India. The descendants of these Jews continue today to reside in Kashmir or Punjab.Were Buddhists really in Judea, as Jews were in India? In Jesus' time Buddhism was already... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Fool’s Truth: Diderot, Goethe, and HegelJames SchmidtI. Of the many works that crossed from France into Germany during the “long” eighteenth century, none took as circuitous a route as Rameau’s Nephew. Begun by Diderot in 1761 but never published during his lifetime, the dialogue was among the works sent to Catherine the Great after his death in 1784. A copy of the manuscript was brought to Jena late (...) in 1804, where it was read by Schiller and passed on to Goethe, who immediately set about translating it into German. Goethe’s translation was published in the Spring of 1805 but, as Goethe later complained, made little impact on the German reading public. 1 There was, however, one notable exception: Georg Wilhelm Friedrich Hegel.Hegel’s interpretation of Diderot’s dialogue in his 1807 Phenomenology of Spirit has long been an topic of considerable interest. Marxists—and, for that matter, Marx himself—have regarded the Phenomenology’s discussion of Diderot as illustrative of Hegel’s interest in the social and economic foundations of modern society. 2 For Lionel Trilling, it marked an important step in the genesis of the modern ideal of “authenticity.” 3 More recently, the tensions between Diderot’s “dialogizing” of the Enlightenment and the [End Page 625] Hegelian dialectic have been explored by a number of commentators. 4 Less attention, however, has been paid to the fact that the words Hegel appropriated were not, strictly speaking, Diderot’s, but rather came from Goethe’s translation. 5 Before Rameau’s Nephew could appear in the pages of Hegel’s Phenomenology, it first passed into German in a translation that, no less than Hegel, inserted the text into a rather different context from the one in which it had originated.A consideration of Hegel’s appropriation of Rameau’s Nephew thus involves us in questions about the transporting, translating, and transposing of works across borders, languages, and genres. I will begin by examining briefly how Goethe went about presenting an eighteenth century French text to a nineteenth-century German audience. I will then explore, at greater length, how Hegel went about situating this most peculiar of dialogues into his most baffling of books. Finally, I will reflect on some of the tensions between what Diderot wrote and what Hegel attempted to do with it.II. “Now, think of a city like Paris,” Goethe told Eckermann, bemoaning the “isolated, miserable sort of life” to which German intellectuals had been condemned. In Paris one could find “all of the leading minds of a great kingdom all together at the same spot, mutually instructing and advancing one another through daily contact, conflict, and rivalry.” The leading German intellectuals, in contrast, were scattered about: “There is one in Vienna, another in Berlin, another in Königsberg, another in Bonn or Düsseldorf, all fifty to a hundred miles away from each other, so that personal contact and personal exchange of ideas count as rare events.” In Paris “the best from the realms of nature and art from throughout the world lies open for daily inspection,” while “every passage over a bridge or a square recalls a mighty past” and “every street corner has evolved into a piece of history.” It was a city where “men such as Molière, Voltaire, Diderot, and the like have kept up a current of intellect such as has not been found in a single spot anywhere else in the entire world.” 6 Weimar, quite clearly, was not Paris.Rameau’s Nephew was so thoroughly a creature of Paris that the mere thought of rendering it into German might have dismayed a weaker soul than Goethe. Moi and Lui begin a conversation at the Café de la Régence that will [End Page 626] lead them from discussions of the contest between French and Italian styles in music to a consideration of the prospects for human autonomy. In between they will pass over such matters as the social utility of geniuses, the tension between aesthetics and morality, the proper upbringing of children, and the structure of social dependency, pausing from time to time as Lui loses himself in increasingly wilder pantomimes. Along the way... (shrink)

This study examines some of the moral and theological convictions that created tensions for early Christians who affirmed that the government's sword is ordained by God for a fallen world but also that Christians should not exercise it at least in warfare. Three important moral pressures toward Christian participation in war were the recognition of prevention or removal of harm as a requirement of neighbor-love, the related sense of responsibility, fault, and guilt for omissions, and the generalization test proposed by (...) Celsus, who asked Christians to consider what would happen if everyone did what they were doing, i.e., refrained from military service. Along with many other factors, these ideas contributed to the legitimation of Christian participation in war. But this legitimation itself created additional tensions, particularly because of the requirements to "turn the other cheek," to "go the second mile," etc. In order to lessen these tensions, the Church and its theologians developed several interrelated distinctions that could reduce the scope or strength of the radical demands: higher/lower; for oneself/ for others; inner/outer; and private/public. (shrink)

La Oroya, Peru, and Herculaneum, Missouri, USA, are two cities 4,000 miles apart but beset with common health and environmental risk: high levels of lead contamination. A key participant in this unfolding tale of environmental disaster has been The Renco Group, a privately held investment holding company based in New York. This case study sheds light on The Renco Group’s Corporate Social Responsibility (CSR) in a developing country (Peru) as distinct from CSR in a developed country (USA) by presenting (...) the distinctive set of formal and informal forces that shape the ethical outcome. The question – one which animates much of this case – is what mechanisms exist that work either collectively or individually to encourage or even require a privately-owned firm to act in a socially responsible manner or, more modestly, to cease activities that are deemed to harm society or the general welfare in a multi-country context? (shrink)

This long-standing series provides the guild of religion scholars a venue for publishing aimed primarily at colleagues. It includes scholarly monographs, revised dissertations, Festschriften, conference papers, and translations of ancient and medieval documents. Works cover the sub-disciplines of biblical studies, history of Christianity, history of religion, theology, and ethics. Festschriften for Karl Barth, Donald W. Dayton, James Luther Mays, Margaret R. Miles, and Walter Wink are among the seventy-five volumes that have been published. Contributors include: C. K. Barrett, (...) Francois Bovon, Paul S. Chung, Marie-Helene Davies, Frederick Herzog, Ben F. Meyer, Pamela Ann Moeller, Rudolf Pesch, D. Z. Phillips, Rudolf Schnackenburgm Eduard Schweizer, John Vissers. (shrink)

When William James spoke about belief to the philosophy clubs of Yale and Brown in 1896, he forewarned his audience of the nature of his comments by describing them as a “sermon on justification by faith” (James 13), titling the talk “The Will to Believe.” Although there is disagreement about the substance of James’s remarks, it is fairly innocuous to assert that James thought they were appropriate because of the prevalence of the “logical spirit” of many (...) of those who practiced academic philosophy that led them to the conclusion that religious faith was untenable. Aware of his audience, James presents his view on the permissibility of religious faith on the terms and grounds familiar to professional philosophers. .. (shrink)

Louis Agassiz.--Address at the Emerson Centenary in Concord.--Robert Gould Shaw.--Francis Boott.--Thomas Davidson: a knight-errant of the intellectual life.--Herbert Spencer's autobiography.--Frederick Myers' services to psychology.--Final impressions of a psychical researcher.--On some mental effects of the earthquake.--The energies of men.--The moral equivalent of war.--Remarks at the peace banquet.--The social value of the college-bred.--The university and the individual: The Ph.D. octopus. The true Harvard. Stanford's ideal destiny.--A pluralistic mystic.

It may seem reasonable, even inevitable, that architectural practice should be based on an understanding that architects, like lawyers and doctors, should discover their clients' needs and accommodate them to the best of their abilities. But current discussion within the legal and medical professions of the conflict between service to private individuals who can pay, and to the public who cannot, suggest an expanded or altered definition of professional responsibility. Actually, the conflict between public and private interest may be more (...) acute in architecture than in other professions: the kind of buildings architects design are costly and are made possible only by the wealth of a small segment of the population or the state, yet every one raised affects the lives of people other than the one who makes the program and pays the architect for his services. Furthermore, the decisions of architects are embodied in buildings that last for generations, even for millennia, so that the overwhelming majority of people in our culture live and work in places designed not only for other people but for other times and conditions. For this reason, even the "private" practice of architecture involves responsibilities to a widespread constituency. James S. Ackerman is the author of The Architecture of Michelango, Art and Archaeology, The Cortille del Belvedere, Palladio and Palladio's Villas and is professor of fine arts at Harvard University. He has contributed "On Judging Art without Absolutes" to Critical Inquiry. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:THE MAN BLIND FROM BIRTH AND THE SUBVERSION OF SIN: SOME QUESTIONS ABOUT FUNDAMENTAL MORALS1 James Alison I would like to undertake with you a reading of a passage from the Bible, John Chapter 9. I hope that we will see this chapter yield some interesting insights in the light of my attempt to apply to it the mimetic theory ofRené Girard. I'm not going to expound mimetic (...) theory for you: there is no shortage of books in which such expositions are to be found.2 I'mjust going to put the theory to work, with minimal recourse to technical jargon, in a reading from Scripture, hoping that it will be something like an exercise in publicity for the fecund use to which any of you might put mimetic theory. The reading will not be a simple commentary, but an attempt to experiment with the perspective of the reading. That is to say, we're asking "Who is reading this passage?," "With whom do we identify?" And the reason for this approach is to nudge us into beginning to raise certain questions of fundamental morals, how 'This paper was first published in Theology andSexuality 6, March 1997, and appears here by kind permission ofthe editor. With minor alterations this is the author's translation and adaptation ofa talk given at the Instituto Teológico de America Central (ITAC) in San Pedro Montes de Oca, San José, Costa Rica in May 1995. For instance: R. Schwager, Must there be Scapegoats? Violence andRedemption in the Bible (San Francisco: Harper and Row, 1987); R. Hamerton-Kelly, Sacred Violence: Paul's Hermeneutic ofthe Cross (Minneapolis: Fortress, 1992); J. Williams, The Bible, Violence and the Sacred: Liberationfrom the Myth ofSanctioned Violence (HarperSanFrancisco, 1991); Gil Bailie, Violence Unveiled: Humanity at the Crossroads (New York: Crossroad, 1995)—this is the most accessible ofthe accounts. James Alison27 we talk about them, or live them in a more or less coherent and convincing way. I can't promise you any great conclusions, because I'm only just beginning to get into this subject. For that reason, I'll begin by saying that what follows is somewhat experimental, and will end with a few hints as to possible future paths to follow. I should also begin by saying that my intention is not to cause scandal, but to provoke a discussion which allows a fuller way ofliving a Christian life. In this sense what I'm trying out is an attempt at a search for a theological method which I have not yet mastered and which, if developed, will, I hope, prove somewhat emancipatory for all ofus. Miracle or theological debate? Let us begin our reading of John 9. At first sight we have an account of a miraculous healing. It is the story of a man blind from birth who receives his sight from Jesus one Sabbath, and then of the consequences of this healing among the people who witness, or hear about, the matter. Ifthe account were to be found in one of the synoptic Gospels, perhaps it might remain at that—there is no shortage of such stories. I have no doubt that in the background to the story we're dealing with an historical incident of a healing carried out by Jesus on a Sabbath. However, here the "miraculous healing" element doesn't receive much emphasis, nor does the Sabbath or rather, the matter ofthe Sabbath does receive a certain weight, as we will see later on, but with some very idiosyncratically Johannine touches. In any case, the purpose of this Chapter is determined by the debate about sin, sight, blindness and judgement within which it is set: these are the jeweller's artwork which show forth, and make sense of, the gem ofthe healing. Let us look at the beginning of the story. Jesus sees a man born blind, and his disciples ask him: "Master, who sinned, this man or his parents, that he was born blind?" Jesus answers them: "Neither this man nor his parents. He is blind so that the works of God may be made manifest in him." That is to say, the whole story which follows comes as an illustration... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 263 articles, and supplementing his anthology of Wright (Liberal Arts Press). The biographical chapter presents Wright as an attractive character among devoted friends and also as a solitary, original scientist. Wright's primary achievement was to apply utilitarian principles to Darwinian natural selection theory. Since Darwin himself made no such attempt, nor did John Stuart Mill, and since Darwin showed an evident interest in Wright's attempt, this represents (...) a major contribution to evolutionary theory. On the negative side, too, Wright was incisive in his criticisms of Spencer, Mivart, Hamilton, Mansel, and Lewes. The pragmatic strains in Wright's philosophical method were incidental to his primary interest in showing that sciences are metaphysically "neutral." But his influence on Peirce and James was direct and strong, both on their cosmological and methodological doctrines. He deserves to be mentioned as the prime mover in this trinity of early pragmatism and naturalism, but since his own writings were relatively few and scattered, his historical importance rests largely on the use which Peirce and James made of his ideas and the development which they gave to his philosophy. HER~VRTW. SCHNEIDER Claremont, California Propos sur Jules Lequier: Philosophe de la libert~--R~flexions sur sa vie et sur sa pens~e. Par s Callot. (Paris: l~ditions Marcel Rivi~re et Cie, 1962. Pp. 142 [1]. Biblioth6que Philosophique.) L'oeuvre de Jules Lequier est importante. Nos philosophes am~ricains Charles Hartshorne et William L. Reese en ont fait un grand ~loge dans leur Philosophers Speak of God (pp. ix, 17, 109, 118, 227-230). Dans ce nouveau livre I~mile Callot nous donne des rfiflexions, des considerations, vraiment des Propos sur Jules Lequier en occasion du centenaire de la mort de Lequier (1862). La vie de Lequier est incontestablement dramatique. N~ en 1814 en Br6tagne off il passa son enfance, Lequier subit l'influence de son pays natal, de sa m~re dont il ~tait le ills unique, et d'une 6ducation profond~ment catholique. I1 entra ~t l'l~cole Polytechnique et il en sortit peu apr~s. Mais il y connut Renouvier et c'est grace ~ Renouvier que la pens~e de Lequier nous est connue. Renouvier intercala dans ses livres des fragments de Lequier et en publia des bonnes pages sous ce titre La recherche d'une premiOre v~rit& A l'~ge de 37 ans Lequier eut un acc6s de dfimence. Puis il eut un amour exaltfi pour une jeune fille qui le refusa en mariage. Lequier mourut, noy~, ~t l'~ge de 48 ans. De sa fin il nous est impossible de savoir si elle a 6t~ un suicide ou un accident, mais Lequier garda toujours con- 264 HISTORY OF PHILOSOPHY science de son g6nie: "Je crois avoir trouv6 un myst~re merveilleux de simplicitY, de profondeur et de t~n6bres: quelque chose h quoi nul ne pense." Lequier est un philosophe de la libert& Tout philosophe part de l'id& de v~rit~, cela est n&essaire, mais la prudence exige qu'on la mette sans cesse en cause. Comme Vinet (1797-1847) a dit, "La v6rit~, sans la recherche de la verit6, n'est que la moiti~ de la v~rit& On ne salt bien que ce qu'on n'a pas su toujours; on ne croit bien qu'apr& avoir dour6; on n'est vainqueur qu'apr6s avoir &6 vaincu. Et c'est pourquoi, en cette mati~re, notre premier effort doit avoir pour objet de mettre l'homme en demeure de choisir." Lequier avait eu tr& fort le sentiment du d&erminisme universel. Mais, au moment oth la croyance ~ la n&essit6 semblait devoir triompher dans son esprit, il la rejetta brusquement "par une r&olte de l'&re entier." Selon Lequier, la premiere et fondamentale d6marche de l'esprit est une affirmation de la libert~ par la libert6 m~me. La libert~ ne cr& pas la v6rit6, mais la croyance en la libert6 est une premi6re v6rit6. Sans cette croyance, on ne peut rien chercher et rien d&ouvrir. Mais l'homme, auteur de ses actes par la libertY, ne l'est pas de sa libert& Le Dieu de la Bible est un &re infini qui rien ne peut &happer. Ainsi le probl6me entier de la pr6destination se pose ici de nouveau. Et Lequier d&ouvre une solution originale: Si Dieu... (shrink)

In order to consider the question of whether empire is a subject for philosophy, I do three things. I sketch an original typology of three types of state, which I call polis, imperium and cosmopolis, in order to show that the second is an important philosophical conception which lies behind the terminology of empire and imperialism. I also consider modern theories of empire and imperialism in order to indicate some of their limitations as theories. And finally I indicate that it (...) is important even for philosophers to recognise that all imperial terminology emerges out of a very complicated history in which the concept of imperium has been extended and distorted in meaning, so that, at best, any good theory of empire or imperialism can only be some sort of recapitulation of that history. Neither the second nor the third of these claims undermines the claim of imperium to be a concept of the state which is of great political and philosophical significance. (shrink)

Evaluates aspects of professional value commitments in respect to teachers in the education system. Analysis of the role of teachers; Necessity of professionalism in teachers; Assessment of competence of professional practice in teaching; Significance of values in the act of teaching.

Some advocates of the doctrine of meticulous (“risk-free”) divine providence, in response to the charge that such a strong view of divine providence makes God the “author of evil,” have appealed to an authorial model according to which the relationship of God to his creation is analogous to that of a human author and his or her literary creation. This response appears vulnerable to the objection that there is a critical _disanalogy_ between the two kinds of authorship: in the case (...) of divine authorship, unlike that of human authorship, the story is _intentionally actualized_, and thus the divine author is morally culpable for the evils written into that story. Call this the “actuality objection.” In this paper, I develop a four-case defense of the authorial model that aims to neutralize the actuality objection. I also respond to five objections to the authorial model and my defense of it. (shrink)

Since its introduction in 1987, Benjamin Freedman’s principle of clinical equipoise has enjoyed widespread uptake in bioethics discourse. Recent years, however, have witnessed a growing consensus that the principle is fundamentally flawed. One of the most vocal critics has undoubtedly been Franklin Miller. In a 2008 paper, Steven Joffe and Miller build on this critical work, offering a new conception of clinical research ethics based on science, taking what they call a “scientific orientation” toward the ethics of clinical research. Though (...) there is much to recommend Joffe and Miller’s scientifically oriented conception of clinical research ethics, I believe that both the critical and constructive projects suffer from the same basic mistake: inattention to context. The internal norms of science cannot be fully specified, let alone satisfied, independently of contextual (external) factors that only come into view when we are attentive to the particular context of that form of inquiry. (shrink)

I am an emeritus professor of theoretical psychology at the University of Portsmouth. I was introduced to Gestalt Psychology as a student back in the 1960s. My professor, Tim Miles, knew Michotte and had translated his book on Causality. Tim once showed us Michotte’s remarkable displays of perceived causality and animal movement based on the simplest of equipment. I liked the way that demonstrations can themselves play an important scientific role in the study of perception. My start with the (...) Gestalt Psychologists led me to the work of James Gibson who although influenced by the Gestaltists was grudging to admit it. In fact, I have spent a large part of my long career commenting on, and sometimes criticising, his radical challenge to mainstream psychology. Thanks mainly to my students, I have been involved in research across a wide range of topics. These include developmental psychology, autism, children’s drawings, “false memories”, speech perception, community care for schizophrenics, old-age care. What, for me, holds this research together is the “ecological approach” we have taken to these issues. (shrink)

When people develop dementia, their ability to make important decisions recognized by law—such as to change an estate plan, make a large purchase, or get married or divorced—is increasingly comprom...

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2018 Reprint of the 1913 Edition. As a Man Thinketh was first published in 1903. In it, Allen describes how man is the creator and shaper of his destiny by the thoughts which he thinks. We rise and fall in exact accordance with the character of the thoughts which we entertain. Our environment is the result of the thoughts that we harbor and the behavior that our thoughts bring about. Part of the New Thought Movement, Allen reveals the secrets to (...) having the most fulfilling existence possible, guided by a proper understanding and appreciate of how thought shapes our lives. Allen advises on how to better manage our thoughts and how to direct them into more constructive behavior. Though written more than one hundred years ago, the language and resonance of this classic still hold up today, inviting each of us to reflect not on the world and others, but our own thoughts and how to regain their possession. The title for the essay comes from the Bible: "As a man thinketh in his heart, so is he," Proverbs, chapter 23, verse 7. In more than a century, As A Man Thinketh has become an inspirational classic, selling millions of copies worldwide and bringing faith, inspiration, and self- healing to all who have encountered it. (shrink)