I explore options for a plenitudinarian solution to the Paradox of Flexible Origin Essentialism, taking as my unlikely starting point the views of Sarah-Jane Leslie, who holds that if plenitudinarianism is true, then there is in fact no paradox to be solved, only the illusion of one. The first three sections are expository: Sect. 1 on plenitudinarianism, Sect. 2 on the paradox, and Sect. 3 on Leslie’s views about how plenitudinarianism bears on the paradox. In Sect. 4, I reject (...) the contention that there is no paradox and critically explore three options for a plenitudinarian solution. In Sect. 5, I argue that the plenitudinarian ought to endorse a fourth option. In Sect. 6, I consider an objection. I endorse neither plenitudinarianism nor its denial; the main aim of the paper is to argue that for one who does endorse plenitudinarianism, the best solution to the Paradox of Flexible Origin Essentialism is clear. (shrink)

The Dora case is examined, for its use of psychoanalytic constructs and concomitant reliance on neurological terminology. Boothby and Robertson are cited as commentators, and it is concluded that both Dora and The Interpretation of Dreams point us in the direction of an intriguing, not‐quite‐materialistic philosophy of mind.

Machine generated contents note: Part I. Introduction: 1. Personal epistemology in the classroom: a welcome and guide for the reader Florian C. Feucht and Lisa D. Bendixen; Part II. Frameworks and Conceptual Issues: 2. Manifestations of an epistemological belief system in pre-k to 12 classrooms Marlene Schommer-Aikins, Mary Bird, and Linda Bakken; 3. Epistemic climates in elementary classrooms Florian C. Feucht; 4. The integrative model of personal epistemology development: theoretical underpinnings and implications for education Deanna C. Rule and Lisa D. (...) Bendixen; 5. An epistemic framework for scientific reasoning in informal contexts Fang-Ying Yang and Chin-Chung Tsai; Appendices; 6. Who knows what and who can we believe? Epistemological beliefs are beliefs about knowledge (mostly) to be attained from others Rainer Bromme, Dorothe Kienhues, and Torsten Porsch; Part III. Students' Personal Epistemology, its Development, and Relation to Learning: 7. Stalking young persons' changing beliefs about belief Michael J. Chandler and Travis Proulx; 8. Epistemological development in very young knowers Leah K. Wildenger, Barbara K. Hofer, and Jean E. Burr; 9. Beliefs about knowledge and revision of knowledge: on the importance of epistemic beliefs for intentional conceptual change in elementary and middle school students Lucia Mason; 10. The reflexive relation between students' mathematics-related beliefs and the mathematics classroom culture Erik De Corte, Peter Op 't Eynde, Fien Depaepe, and Lieven Verschaffel; 11. Examining the influence of epistemic beliefs and goal orientations on the academic performance of adolescent students enrolled in high-poverty, high-minority schools P. Karen Murphy, Michelle M. Buehl, Jill A. Zeruth, Maeghan N. Edwards, Joyce F. Long, and Shinichi Monoi; 12. Using cognitive interviewing to explore elementary and secondary school students' epistemic and ontological cognition Jeffrey A. Greene, Judith Torney-Purta, Roger Azevedo, and Jane Robertson; Part IV. Teachers' Personal Epistemology and its Impact on Classroom Teaching: 13. Epistemological resources and framing: a cognitive framework for helping teachers interpret and respond to their students' epistemologies Andrew Elby and David Hammer; 14. The effects of teachers' beliefs on elementary students' beliefs, motivation, and achievement in mathematics Krista R. Muis and Michael J. Foy; Appendices; 15. Teachers' articulation of beliefs about teaching knowledge: conceptualizing a belief framework Helenrose Fives and Michelle M. Buehl; Appendices; 16. Beyond epistemology: assessing teachers' epistemological and ontological world views Lori Olafson and Gregory Schraw; Part V. Conclusion: 17. Personal epistemology in the classroom: what does research and theory tell us and where do we need to go next? Lisa D. Bendixen and Florian C. Feucht. (shrink)

This book encourages readers to acknowledge humanity's contribution to the environmental crisis, proposing a way forward by exploring the power of ordinary people to bring about large-scale cultural change. Is it possible for humankind to change its ways and shed the belief that the planet is ours to do with as we like? Internationally acclaimed philosopher of education Jane Roland Martin argues that "humancentrism" is a learned affair, and what is learned can be unlearned. Turning to the past to (...) see how large-scale cultural change has occurred, she discovers a pattern in the achievements of such historical luminaries as Martin Luther, Mahatma Gandhi, Rosa Parks and Greta Thunberg that we too can follow. Drawing on history, philosophy, and literature as well as the natural and social sciences and hoping to mobilize readers to effective action, Martin employs an accessible and powerful rhetoric, with each chapter beginning with a scene from history written in dialogue form. This book calls on young and old to avert a looming tragedy of Aristotelian proportions--the demise of the "Mother Nature" that made it possible for our species to flourish. Thoroughly interdisciplinary in its approach, it will appeal to students and teachers as well as general readers interested in environmental studies, philosophy, and education. (shrink)

Changing the Educational Landscape is a collection of the best-known and best-loved essays by the renowned feminist philosopher of education, Jane Roland Martin. Trained as an analytic philosopher at a time before women or feminist ideas were welcome in the field, Martin brought a philosopher's detachment to her earliest efforts at revolutionizing the curriculum. Her later essays on women and gender further showcase the tremendous intellectual energy she brought to the field of feminist educational theory. Martin explores the challenges (...) and contradictions posed by the very concept of women's education, and also recognizes how the presence of women necessitates the rearticulation of not only the curriculum but also the standard ideologies in education. (shrink)

As philosophers throughout the ages have asked: What is justice? What is truth? What is art? What is law? In _Education Reconfigured_, the internationally acclaimed philosopher of education, Jane Roland Martin, now asks: What is education? In answer, she puts forward a unified theory that casts education in a brand new light. Martin’s "theory of education as encounter" places culture alongside the individual at the heart of the educational process, thus responding to the call John Dewey made over a (...) century ago for an enlarged outlook on education. Look through her theory’s lens and you can see that education takes place not only in school but at home, on the street, in the mall—everywhere and all the time. Look through that lens and you can see that education does not always spell improvement; rather, it can be for the better or the worse. Indeed, you can see that education is inevitably a maker and shaper of both individuals and cultures. Above all, Martin’s new educational paradigm reveals that education is too important to be left solely to the professionals; that it is one of the great forces in human society and, as such, deserves the attention and demands the vigilance of every thoughtful person. (shrink)

We return to Derrida's 1974 Glas. It has probably never occurred to readers of Glas that it could have relevance for any kind of critique of empire - let alone a critique of empire via the Mediterranean. But Braudel's investigation of the difficult question of the `historical Mediterranean' is precisely the lens through which Glas's nascent critique of imperialism comes into focus. In this strange work, a `thinking' of passages emerges - disruptive passages moving from west to east, ceaselessly criss-crossing (...) the vectors of the western empire's seemingly `continuous' move westward. As a rigorous critique of origins and borders, Derridean deconstruction can provide a useful perspective on ongoing efforts to pinpoint the borders of a `historical Mediterranean' and on the ways in which medieval mercantile histories of the Mediterranean themselves serve as a critique of empire. (shrink)

A central figure in Western history and American political thought, Thomas Paine continues to provoke debate among politicians, activists, and scholars. People of all ideological stripes are inspired by his trenchant defense of the rights and good sense of ordinary individuals, and his penetrating critiques of arbitrary power. This volume contains Paine’s explosive _Common Sense_ in its entirety, including the oft-ignored Appendix, as well as selections from his other major writings: _The American Crisis_, _Rights of Man,_ and _The Age of (...) Reason. _It also contains several of Paine’s shorter essays. All the documents have been transcribed directly from the originals, making this edition the most reliable one available. Essays by Ian Shapiro, Jonathan Clark, Jane Calvert, and Eileen Hunt Botting bring Paine into sharp focus, illuminating his place in the tumultuous decades surrounding the American and French Revolutions and his larger historical legacy. (shrink)

Of the three forms of reflective judgment analyzed in Kant’s third Critique, the pleasant has received the least attention because it is seen in part as purely subjective, in part as a mere foil for his theory of judgments of beauty. This paper makes a case for the philosophical consideration of this kind of judgment by focusing on its converse: the unpleasant is a form of aesthetic response that is initially negative but has great motivating power. More modest and common (...) than judgments of the purely beautiful or ugly and more rational than our visceral responses to the disgusting, the unpleasant can capture the aesthetic tenor of our daily lives and concerns. (shrink)

This second paper reports on a small ethnographic study of Argentine psychiatrists. A carefully selected group of six psychiatrists currently practicing in Buenos Aires participated in an in-depth semi-structured interview. The transcripts of the interviews were coded and a thematic analysis method was applied to construct a local theory of the professional values constructed by Argentine psychiatrists, and the circumstances in which such values were constructed. Our analysis indicated that Argentine psychiatrists constructed a number of values, frequently perceived as obligations (...) to their professional group and the needs of their patients. The two main strategies employed by Argentine psychiatrists were the diagnostic act and advocacy. We also identify that these values emerge in the context of recent broad historical and cultural inl uences upon the profession of psychiatry in Argentina, and the Argentine population in general. (shrink)

Recently there has been an upsurge in interest concerning the relationship between religion and international relations. Much of this has been expressed as if the relationship between these was entirely new. In contrast, this paper involves the argument that it is not so much a question of religion returning but rather why it is that students of international relations have neglected the connection since the Peace of Westphalia. This neglect has largely occurred because of the primacy given to changes and (...) events in the West, particularly since the formal separation of church and state and its imposition on or emulation by Eastern societies. The recent concern with globalization has provided the opportunity to undertake historical dis­cussion in new perspectives which overcome the Western “normality” of the absence of religion in the Realpolitik perspective. Moreover, it is argued that much of the neglect of religion in work on world affairs has largely been the product of the inaccurate and ideologically motivated perception of ongoing secularization. The overall discussion is framed by some objections to the limiting consequences of disciplinarity, particularly the way in which both IR and sociology were rhetorically constituted. (shrink)

This is the definitive study of the history and accomplishments of the Frankfurt School. It offers elegantly written portraits of the major figures in the school's history as well as overviews of the various positions and directions they developed from the founding years just after World War I until the death of Theodor Adorno in 1969.The book is based on documentary and biographical materials that have only recently become available. As the narrative follows the Institute for Social Research from Frankfurt (...) am Main to Geneva, New York, and Los Angeles, and then back to Frankfurt, Wiggershaus continually ties the evolution of the school to the changing intellectual and political contexts in which it operated. He also interweaves these accounts with incisive summaries of substantive works by Horkheimer, Adorno, Benjamin, Fromm, Kirchheimer, Lowenthal, Marcuse, Neumann, Pollock, and Habermas.The book is self-contained and can serve as a general introduction to critical theory, but it also has a wealth of new material to offer those who are familiar with this tradition but would like to learn more about its history and context.Studies in Contemporary German Social Thought. (shrink)

This paper sees intelligence as certainly not a thing which is the sole prerogative of man but rather as a category of skill, natural to all organisms, integral with their capacity for handling their environment, and increasingly well developed in the higher animals. Intelligence is seen as a natural property of living organisms at their highest levels: a characteristic of living things which is emergent in the same way as, and essentially in parallel with, perception, consciousness, and moral and spiritual (...) sensitivities. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Two Processions To Eleusis And The Program Of The MysteriesNoel D. RobertsonA Persistent Difficulty in our Understanding of the Eleusinian Mysteries has been the date and composition of the great parade from Athens to Eleusis, near the midpoint of the celebration. The handbooks adopt a desperate remedy, an ad hoc doctrine about the festival calendar. But the evidence of Athenian inscriptions, which has grown steadily without being properly (...) analyzed, now imposes an unlooked– for solution. There were two processions on successive days, and only the first was integral to the worship. In this new light we can see better how the festival took shape around the original procession of initiates.A Calendar ProblemAn Athenian decree of ca. A.D. 220 lays it down that on 19 Boedromion the hiera, previously brought from Eleusis to Athens, shall be escorted from Athens to Eleusis by the company of ephebes.1 Admittedly, this is very late, and it is also a time of danger and disorder, as reflected in the decree. Yet the sole concern is to maintain the old ways (the very style of the decree is archaizing). The calendar day cannot be questioned.Plutarch, however, says repeatedly that on 20 Boedromion the statue of Iacchus is escorted from Athens to Eleusis.2 He must have known the occasion at first hand, and is moreover an expert on the calendar—on the character of each day of the month, treated in his work and in his commentary on Hesiod, and on all commemorative days in the year, many of which are noted in the Lives and the Essays. And this day, 20 Boedromion, was redolent of history as no other—of Salamis, of Alcibiades, of Phocion. Again, the calendar day cannot be questioned.The usual recourse has been to say that a single procession, with both the hiera and Iacchus, spanned two calendar days: the procession left Athens in the daytime, which was counted as 19 Boedromion, and arrived at Eleusis in the evening (and led into a nighttime celebration), which was counted as 20 Boedromion.3 Varro is cited in support. For in the book De Diebus of his great work Res Humanae, in discussing the possible limits for a calendar day (an interesting question before we settled on the midnight epoch), Varro stated that the Athenians reckoned the day from sunset to sunset.4 A daytime departure would then fall on one day, and an evening arrival on the next.On general grounds, this is not implausible. The day was so reckoned by the peoples of Mesopotamia, Assyrians and Babylonians and others, for both astronomical and ritual purposes, over thousands of years. Theirs is by far the largest body of ritual texts in the ancient world, and the entry for a given day often runs through evening, night, [End Page 548] and daytime as successive stages.5 But our faith in Varro receives a shock when he declares that the "Babylonians" reckon the day from sunrise to sunrise, in just the opposite way from the Athenians.6In fact the evidence proves, and it is now granted by all authorities, that the Greeks at large, and the Athenians among them, reckoned the day from sunrise to sunrise. Homer says "dawn," not "day," to mark the passage of time ("When the twelfth dawn had come..."). The Athenian idiom, "old and new," shows that the last day of the month, the day following the night of the lunar conjunction, was itself counted together with the night of the first new moon.7 It is no doubt conceivable that beside ordinary usage there was also a technical definition of a day for special purposes.8 Yet no trace of such a day survives.Greek astronomy reckons the day from sunrise to sunrise.9 Ritual texts scarcely ever disclose a full–day sequence, but when they do, the order is the reverse of Mesopotamian texts: from day to night.10 Apart [End Page 549] from the matter at hand, two other Athenian festivals present some difficulty with successive days, and the supposed evening epoch is again invoked by the handbooks.11 Yet in the one case, the festival of Bendis... (shrink)