Consumer trust is a key prerequisite for establishing a market for credence goods, such as “green” products, especially when they are premium priced. This article reports research on exactly how, and how much, trust influences consumer decisions to buy new green products. It identifies consumer trust as a distinct volition factor influencing the likelihood that consumers will act on green intentions and strongly emphasizes the needs to manage consumer trust as a prerequisite for the development of a market for green (...) products. Specifically, based on a mixture of qualitative and quantitative methods, it is found that lack of consumer trust is a barrier for the development of a market for organic food in Thailand. Two focus groups and ten in-depth interviews revealed low knowledge about and low trust in organic food, certification, control, and labeling. Further, a mall-intercept survey revealed that lack of system trust reduces consumer expectations about benefits of buying organic food, and it makes them less likely to buy organic food. Mistrust in the control system and in the authenticity of food sold as organic has a significant negative impact on self-reported buying behavior. Implications for policy and future research are discussed. (shrink)

We agree with Branigan & Pickering that structural priming experiments should supplant grammaticality judgments for testing linguistic representation. However, B&P overlook a vast linguistic literature that converges with – but extends – the experimental findings. B&P conclude that syntax is functionally independent of the lexicon. We argue that a broader approach to priming reveals cracks in the façade of syntactic autonomy.

This festschrift collects a number of insightful essays by a group of accomplished Christian scholars, all of who have either worked with or studied under Hendrik Hart during his 35-year tenure as Senior Member in Systematic Philosophy at the Institute for Christian Studies, Toronto, Canada.

Responding to serious environmental problems, requires urgent and fundamental shifts in our day-to-day lifestyles. This paper employs a qualitative, cross-cultural approach to explore people’s subjective self-reflections on their experiences of pro-environmental behavioral spillover in three countries; Brazil, China, and Denmark. Behavioral spillover is an appealing yet elusive phenomenon, but offers a potential way of encouraging wider, voluntary lifestyle shifts beyond the scope of single behavior change interventions. Behavioral spillover theory proposes that engaging in one pro-environmental action can catalyze the performance (...) of others. To date, evidence for the phenomenon has been mixed, and the causal processes governing relationships between behaviors appear complex, inconsistent and only partly understood. This paper addresses a gap in the literature by investigating accounts of behavioral spillover in three diverse cultural settings using qualitative semi-structured interviews. The analysis shows that while around half of participants overall who were questioned recalled spillover effects, the other half had not consciously experienced spillover. There were few significant differences across cultures, though some forms of spillover effects were reported more in some cultures than others. More environmentally-engaged participants across all three countries were significantly more likely to experience spillover than those who were less engaged. Accounts of within-domain spillovers were most commonly reported, mainly comprising waste, resource conservation and consumption-related actions. Accounts of between-domain spillover were very rare. Recollection of contextual and interpersonal spillover effects also emerged from the interviews. Our findings suggest that more conscious behavioral spillover pathways may be limited to those with pre-existing environmental values. Behavioral spillover may comprise multiple pathways incorporating conscious and unconscious processes. We conclude that targeting behavioral catalysts that generate more socially diffuse spillover effects could offer more potential than conventional spillover involving a single individual. (shrink)

This paper investigates the effectiveness of a new traceability label on consumer willingness to buy the labelled product and whether the effect is mediated by moral affective evaluations of the product. A between-subjects factorial design was used to test the effect of a new traceability label on willingness to buy a chocolate bar, while controlling for different product features and whether this effect was mediated through the consumer’s moral affective evaluations of the product. A broad sample of 1,064 ordinary Danish (...) consumers was recruited for the study from the panel of an online sample provider, age range 18–80. We found that the traceability label has a significant impact on consumer willingness to buy a chocolate bar. This impact is mediated by moral affective evaluations of the chocolate bar. Based on the dual process models of persuasion, we conclude that consumers mainly process the traceability label in a heuristic way, through a peripheral route, making a fast and frugal, affect-based judgment, rather than one based on elaborate reasoning. Being one of the first empirical studies on the impact of a traceability label on consumer willingness to buy a product, it provides valuable insights for businesses on the effects of a traceability label on consumer behaviour. In addition, it provides new insights on the process through which an ethical label influences consumer evaluations and purchase behaviour. This study is, to the best of our knowledge, the first to show that an ethical label influences consumer decision-making through activating a holistic moral affective evaluation of the offering, rather than through strengthening the consumer’s knowledge base for a more qualified reasoning process. (shrink)

(1982). “MORE THAN HALF A HUNDREDWEIGHT” OF SPICES (JOHN 19,39 NEB) ABUNDANCE AND SYMBOLISM IN THE GOSPEL OF JOHN. Bijdragen: Vol. 43, No. 3, pp. 234-239.

The Principles of Sufism. By ʿĀʾishah al-Bāʿūniyyah. Edited and translated by Th. Emil Homerin. Library of Arabic Literature. New York: New York University Press, 2014. Pp. xx + 197. $30.

Inspired by the 'reflexive monism' of Max Velmans, this paper considers four problems of mind and body. (1) The traditional mind–body problem, including the 'easy' problem of identifying the neural correlates of consciousness, and the 'hard' problem of determining just how neural processes generate conscious states. (2) The distinction between automatic (unconscious) and controlled (conscious) processes, raising the question about the relative roles they play in experience, thought, and action, as well as the question of free will. (3) Psychosomatic effects, (...) including the stress–disease connection, placebo effects, and hypnotic suggestion, in which beliefs appear to have consequences for bodily processes outside the nervous system. (4) Whether mind can exist in the absence of a bodily host, as exemplified by spiritualism and parapsychology. As challenging as the easy and hard problems are, psychology can advance as a science of mental life without ever solving them. (shrink)

Some recent discussions of narrative structure consider the narrative as a sequence of events, and assume that the structure is what is manifested by the relation between any given event and the event 1, or perhaps the whole sequence from the first event up to the th event in the book. In the present discussion this approach will be modified in two ways. It will be modified, later on, by considering what would be happening if the writer were revising his (...) work into the final version, out of a penultimate version which was, as it were, a next-most complex version: one to which some final "complexifying" process had not yet been applied. The other way in which the present discussion will modify that approach is that it will consider narrative not as one sequence of events but as an interrelated set of sequences. · 1. E.g., R. Barthes, "Introduction à l'analyse structurale du récit," Communications, no. 8 , pp.1-27. John Holloway, professor of Modern English at the University of Cambridge, has written The Victorian Sage, The Charted Mirror, The Story of the Night, Blake: The Lyric Poetry, and five volumes of verse, such as New Poems. He is presently completing a book on poetic modes from Milton to Hardy and coediting a four-volume series on English and Irish street ballads. His other contribution to Critical Inquiry," Supposition and Supersession: A Model of Analysis for Narrative Structure" appeared in the Autumn 1976 issue. (shrink)

For deliberations on the ethical and meta-ethical implications of Alfred North Whitehead's process philosophy, here are abstracts and papers from the Ethics Section of the 6th International Whitehead Conference held at the University of Salzburg in Salzburg, Austria in July 2006. In accordance with the conference schedule, there are three subsections. The subsection on "Metaphysics of Morals and Moral Theory" includes contributions from Franklin I. Gamwell (Does Morality Presuppose God?), John W. Lango (abstract only), Duane Voskuil ("Ethics' Dipolar Necessities (...) and Theistic Implications), and Theodore Walker Jr. ("Neoclassical Cosmology and Matthew 22:36-40). The subsection on "Evaluating Moral Practices" includes contributions from Frederick Ferrè (abstract only), Seung Gap Lee (Hope for the Earth: A Process Eschatological Eco-ethics for South Korea), Mary Elizabeth Mullino Moore (Compassion, Creativity, and Form: The Ethics of Institutions), and George W. Shields (Ruse, Altruism, and Process Philosophy). The subsection on "Ethics and Aesthetic Values" includes contributions from Stephen T. Franklin (abstract only), Brian G. Henning (Is There an Ethics of Creativity?), Mihàly Tòth (Art of Life and the Ethics of Life Forming), and Guorong Yang (Problems and Perspectives in the Emerging of Global Society). (shrink)

The facts concerning the occurrence of superconductivity in R 2- z Ce z CuO 4 and in R 2- z Th z CuO 4 are studied using a combination of simple tools: a hard-sphere model, the self-consistent bond-valence-sum method and Madelung potential calculations. Doping by isolated substitutional Ce should produce Ce 3+ , and not Ce 4+ , causing us to conclude that the dopants are not isolated, but pairs, which make the material p type and not n type. The (...) L = 0 magnetic rare-earth ions Gd and Cm are unsplit pair breakers, unlike the other magnetic rare-earth ions which lead to superconductivity. As the rare-earth ions become smaller, the c -axis length shortens; then the O ions rotate after they come into contact with one another. Eu 1.85 Th 0.15 CuO 4 does not superconduct because quadrivalent Th is too large to fit at the dopant site, but Eu 1.85 Ce 0.15 CuO 4 does superconduct because Ce fits. (shrink)

Niccolò Machiavelli’s _The Prince_ is one of the most influential works in the history of political thought and the adjective Machiavellian is well-known and perhaps even over-used. So why does the meaning of the text continue to be debated to the present day? And how does a contemporary reader get to grips with a book full of references to the politics of the early 16 th Century? The Routledge Guidebook to Machiavelli’s The Prince provides readers with the historical background, textual (...) analysis, and other relevant information needed for a greater understanding and appreciation of this classic text. This guidebook introduces: the historical, political and intellectual context in which Machiavelli was working the key ideas developed by Machiavelli throughout the text and the examples he uses to illustrate them the relationship of _The Prince _to _The Discourses _and Machiavelli’s other works Featuring a timeline, maps and suggestions for further reading throughout, this book is an invaluable guide for anyone who wants to be able to engage more fully with _The Prince_. (shrink)

sn y™to˜er —nd xovem˜er IWHUD just over two ye—rs —fter the ™ompletion of his spe™i—l theory of rel—tivityD iinstein m—de the ˜re—kthrough th—t set him on the p—th to the gener—l theory of rel—tivityF ‡hile prep—ring — review —rti™le on his new spe™i—l theory of rel—tivityD he ˜e™—me ™onvin™ed th—t the key to the extension of the prin™iple of rel—tivity to —™™eler—ted motion l—y in the rem—rk—˜le —nd unexpl—ined empiri™—l ™oin™iden™e of the equ—lity of inerti—l —nd gr—vit—tion—l m—ssesF „o interpret (...) —nd exploit this ™oin™iden™eD he introdu™ed — new —nd powerful physi™—l prin™ipleD soon to ˜e ™—lled the ’prin™iple of equiv—len™e4 upon whi™h his se—r™h for — gener—l theory of reE l—tivity would ˜e ˜—sedF woreoverD with the ™ompletion of the theory —nd throughout the rem—inder of his lifeD iinstein insisted on the fund—ment—l import—n™e of the prin™iple to his gener—l theory of rel—tivityF iinstein9s insisten™e on this point h—s ™re—ted — puzzle for philosophers —nd histori—ns of s™ien™eF st h—s ˜een —rgued vigorously th—t the prin™iple in its tr—dition—l formul—tion does not hold in th™ gener—l theory of rel—tivityD gonsiderD for ex—mpleD — tr—dition—l formul—tion su™h —s €—uli9s in his IWPI Encyklopadie —rti™leF por €—uli the prin™iple —sserts th—t one ™—n —lw—ys tr—nsform —w—y —n —r˜itr—ry gr—vit—tion—l eld in —n innitely sm—ll region of sp—™eEtimeD ˜y tr—nsforming to —n —ppropri—te ™oordin—te system @€—uli IWPID pF IRSAF sn responseD su™h eminent rel—tivists —s ƒynge @IWTHD pF ixAD —nd even iddington ˜efore him @IWPRD ppF QW{RIAD h—ve o˜je™ted th—t — ™oordin—te tr—nsform—tion or ™h—nge of st—te of motion of the o˜server ™—n h—ve no ee™t on the presen™e or —˜sen™e of — gr—vit—tion—l eldF „he presen™e of — ’true4 gr—vit—tion—l eld is determined ˜y —n inv—ri—nt ™riterionD the ™urv—ture of the metri™F „he gr—vit—tionEfree ™—se of spe™i—l rel—tivity is just the ™—se in whi™h this ™urv—ture v—nishesD where—s the true gr—vit—tion—l elds of gener—l rel—tivity —re distinguished ˜y the nonv—nishing of this ™urv—tureF „his o˜je™tion h—s immedi—te r—mi™—tions for the ’iinstein elev—tor4 thought experimentD whi™h is ™ommonly used in the formul—tion of the prinE ™iple of equiv—len™eF sn this thought experimentD — sm—ll ™h—m˜ers su™h —s.... (shrink)

Art of seeing, John Rajchman argues in his essay, was in the center of Michel Foucault’s critical attention as well as practice. Foucault himself was a visual thinker and writer. More importantly, however, the ways in which historically changing vision determines not only what is seen, but what can be seen, are one of his major concerns. Rupture with self-evidences is then the first step one must take to make the invisible – yet not hidden – power visible. Th (...) e invisibility of power, seen as the invisible light that makes other things visible, is what makes it tolerable. Knowledge and the practice of knowing themselves are constructed by the technology of the visual, such as the diff erent types of spaces that bring about specific visibility. In Foucault’s histories, the prison or the clinic are such spaces that have visualized criminality, sexuality or madness in particular manner. However, problematization of these things needs to go beyond new ways of looking at them and has to question their entire field of vision. This implies that Foucauldian ethics is less concerned with what we do about things themselves, instead, it rather asks how we see them in the first place and how can they be seen differently. It thus requires not to look within us, on the contrary, we should look out, from outside of ourselves. (shrink)

This paper investigates decision-theoretic planning in sophisticated autonomous agents operating in environments of real-world complexity. An example might be a planetary rover exploring a largely unknown planet. It is argued th a t existing algorithms for decision-theoretic planning are based on a logically incorrect theory of rational decision making. Plans cannot be evaluated directly in terms of their expected values, because plans can be of different scopes, and they can interact with other previously adopted plans. Furthermore, in the real world, (...) the search for optimal plans is completely intractable. An alternative theory of rational decision making is proposed, called “locally global planning”. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:AQUINAS AS A COMMENTATOR ON DE ANIMA 3.5 JAMES T. H. MARTIN St. John's University Jamaica, New York DOES ST. THOMAS AQUINAS in his commentary on De Anima 3.5 provide an acceptable gloss on Aristotle 's cryptic remarks about active mind? That is, can one accept.that what Aquinas says about active mind is what Aristotle meant but for some reason did not say? Many modern commentators, among them (...) Franz Brentano, Marcel de Corte, Paul Siwek, and Francisco Peccorino, appear to think so and present an interpretation of active mind which agrees substantially with what Aquinas says in his Sententia Libri De Anima (Sent.).1 i Senteiitia Libri De Anima, opera omnia iussu Leonis XIII P.M. edita (Paris: Vrin, for the Leonine Commission, 1984). While he does criticize St. Thomas Aquinas for some statements which " seem to betray a certain lack of clarity concerning the nature of active intellect,'' Franz Brentano awards the first place among earlier commentators on Aristotle's doctrine of active mind to Aquinas : " Indeed, I am not sure whether I should not say that he correctly grasped Aristotle's entire doctrine" (The Psychology of Aristotle: In Particular His Doctrine of Active Intellect, ed. and trans. Rolf George [Berkeley: University of California Press, 1977], p. 155). De Corte holds that the originality of his study consists entirely in combining " all the technical means refined by modern criticism and which the thirteenth century did not have at its disposition " with the " Thomist interpretation of the Aristotelian theory of intelligence," an interpretation with which de Corte agrees, and which he presents as a necessary correction of the errors of modern commentators, who are "more or less instilled with an unconscious Averroism which radically vitiates their power of understanding" (La doctrine de l'intelligence chez Aristote [Paris: Vrin, 1934], p. 2). Siwek notes that "many of St. Thomas's explanations of Aristotelian psychology are altogether consonant with our own explanations,'' and warns his readers against undervaluing Aquinas's views (Aristotelis Tractatus de Anima Graece et Latine, editit, versione latina auxit, commentario illustravit [Rome: Desclee & C.i, 1965], p. 30). Peccorini com621 622 JAMES T. H. MARTIN Aristotle's text is concerned with two minds, "a mind which is such as matter by becoming all things, and another which is such as an active principle by making all things" (430a14-15). What are these minds, and what do they do? The central elements of Aquinas's exegesis of De Anima 3.5 consist in his answers to these questions. He holds that these two minds are " parts or potencies of the soul " (Sent. 3.4. 126). The role of passive mind, the "mind which is such as matter," is to apprehend the intelligible object (Sent. 3.4. 101-2), while that of active mind, the mind " which is such as an active principle by making all things," is to abstract the intelligibles (Sent. 3.4. 103-4), a role which he explains in this way: Active mind makes those things intelligible in act which previously were intelligible in potency. It does this by abstracting them from matter, for in this way they are intelligible in act, as has been said. Aristotle was led to posit an active mind to exclude the opinion of Plato, who held that the natures of sensible things are separated from matter and actually intelligible. Thus for Plato it was not necessary to posit an active mind. But because Aristotle holds that the natures of sensible things are in matter and not actually intelligible, it was necessary that he posit a certain intellect to abstract them from matter and so make them actually intelligible. (Sent. 3.4 50-63) Active mind on Aquinas's reading makes the potentially intelligible forms of sensible things actually intelligible, and in this way these sensible things become objects of thought. If one accepts this role for active mind, one is forced to accept as well, I think, that active mind is part of the soul rather than something separate from the knowing human subject. Aquinas argues this point at length in his commentary on De Anima 3.5. If thinking, the action of the passive mind, is in fact... (shrink)

This column is a milestone. It's the 100 th Alternate View column that I've written for Analog over a period of 16 years beginning in 1983. I was on a sabbatical in Berlin when Stan recruited me to write the column after Jerry Pournelle, my predecessor as AV columnist, decided to step down. The AV columns are a soapbox that was too attractive to pass up, and I've used them to promote an interst in science and to feed cutting-edge science (...) ideas, primarily in the areas of physics and astrophysics, to the readers and writers of science fiction. (shrink)

About 22 years ago, the physics world was briefly rocked by claims of evidence for a new “5 th force”, based on reanalysis of data from an early 20 th century experiment. Baron Roland von Eötvös, a Hungarian nobleman, had performed extensive measurements of the correlation between inertial mass and gravitational mass and published them in 1922. The lead article in the January 6, 1986 issue of Physical Review Letters had the unassuming title: "A Reanalysis of the Eötvös Experiment" by (...) Ephriam Fischbach, et al. Two days later the New York Times ran an article with the headline: "Hints of Fifth Force in Universe Challenge Galileo's Findings" describing the possible implications of Fischbach's work. (shrink)

The following exploration of the fundamentals of the Religious Society of Friends called Quakers will focus upon a lesser known tradition of the Quakers, namely that of the "Free Friends of Philadelphia" and their modern progeny, the Free Quakers of Indiana These Free Quakers, as they are called, are those who chose to exercise their free right to follow their conscience in all things, a tradition reaching back to the 18 th century in Philadelphia when a contingent of Friends chose (...) to support the war against Britain. A great deal is known about the programmed and unprogrammed traditions of the Religious Society of Friends, the former electing to have recorded ministers and formalized worship and the latter opting for no clergy and a preference for the mystical tradition of silent worship. Much less is known about the Free Quakers of Revolutionary Pennsylvania and the subsequent modern day Friends, their ideological progeny. In this brief essay, we intend to correct this common oversight in Quaker history. (shrink)

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This is the correspondence (1959–1969), on the nature of the evolutionary process, between the biologist Theodosius Dobzhansky and the historian John C. Greene.

Darrel Moellendorf places hope at the core of his call for climate-change vision and action, positing a ‘hopeful vision of a sustainable and prosperous world’ committed to ‘green growth’ – along th...

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 165 of the church regularly gives renewed expression to inspiration in constantly new existential contexts. There the Christian churches have sometimes done well, and sometimes less well, leading to disillusionment. We can regard all this as a generally accepted consensus among contemporary theologians, though the instruments of the church's teaching authority often have a tendency to dwell on ' the letter ' of earlier statements and to (...) underestimate their historieal and hermeneutical dimensions" (208). Those in the Magisterium who dwell on 'the letter ' believe, erroneously in Schillebeeckx's judgment, that history can and does give rise to nonnative, enduring facts and forms. Theologians who attend to historical relativizing and hermeneutical theorizing, correctly in Schillebeeckx's judgment, know better. His book is clearly designed to demonstrate this point. There is one sense in which his hook docs not, and indeed cannot, fail, given how the facts which he presents for the reader's judgment arise out of the theory with which he begins and necessarily point to the conclusion which his theory already presupposes. This is a fail-safe method for getting to where one wants to go. Unfortunately, it gets there by way of an enormous detour around the facticity of the Catholic faith and practice, a facticity which, despite the efforts of some of our best known (if not finest) theologians over a two thousand year history, has consistently refused to submit to the hypothetical and the theoretical reason of rationalist theologians. Our faith is centered on the Christ, the incarnate, historical Logos of tradition and Scripture, not on the disincarnate, unhistorical logos of theoretical theology. Schillebeeckx is not the first, nor will he be the last, theologian intent upon reducing the Catholic faith to some hypothetical methodology. Happily, however, and perhaps even miraculously, the Church always manages to survive her theologians, a fact which cannot but offer solace to many of the readers of this book. University of St. Thomas Houston, Texas JOYCE A. Ll'J'TLE The.Argument of the "Tractatus :" Its Relevance to Contempora~·y Theories of Logic, Language. Mind, and Philosophical Trust. By RroHARD M. McDoNOUGH. Albany: State University of New York Press, 1986. Pp. xii + 311. This book attempts an analysis of the Tractatits Logico-Philosophicus based on taking Wittgenstein's professed "fundamental idea' as the hermeneutic key. Tractatus 4.0312 states, in part: "My fundamental idea is 166 BOOK REVIEWS that the 'log·ical constants' are not representatives." McDonough believes that previous interpreters of the Tractatus have either ignored or downplayed the importance of this statement, and he writes in the conviction that taking it seriously produc&s a reading of the Tractatits that is friendlier toward philosophical language and argumentation than " the strong nagativ& views... which have been hastily claimed " as the import of the book (p. 11). In order to establish this "fundamental idea" as an interpretative device McDonough reminds the reader of links among three ideas. The first is the idea that the logical constants are not representatives. The second is the idea that the sole (real) logical constant is the general propositional form (T 5.47). The third is the fact that the status of the propositions of logic as tautologies exhibits the logic of their constituents, and hence, the logical properties of language and the world (T 6.12). By developing the relations among these ideas, and extending them to the interpretation of the Tractatiis as a whole, McDonough aims to show that Wittgenstein is committed to an explicit, only "technically nonsensical," philosophical doctrin& concerning the derivation of general metaphysical facts about ontology from general facts about the philosophy of logic. This doctrine he characterizes as "the argument of th& Tractatus." By attributing to the book an argmnent or doctrine (in the sense just mention &d) he contradicts those commentators who have understood Wittg·enstein to be earnestly requiring real silence about philosophy and to b& asserting seriously that the Tractatu,s is a self-refuting treatise, to be kicked aside. once its lessons are learned. J\1foDonoug·h begins with vVittgenstein's understanding of negation and th& problem wheth&r there are negative facts. McDonough discusses Russell 's attempt to sort this out, and claims that Wittgenstein diagnoses Russell's mistake in this remark; "For it is difficult... (shrink)

_The Routledge Companion to Philosophy of Literature_ is an in-depth examination of literature through a philosophical lens, written by distinguished figures across the major divisions of philosophy. Its 40 newly-commissioned essays are divided into six sections: historical foundations what is literature? aesthetics & appreciation meaning & interpretation metaphysics & epistemology ethics & political theory _The Companion_ opens with a comprehensive historical overview of the philosophy of literature, including chapters on the study’s ancient origins up to the 18 th -20 th (...) centuries. The second part defines literature and its different categories. The third part covers the aesthetics of literature. The fourth and fifth sections discuss the meaning and consequences of philosophical interpretation of literature, as well as epistemological and metaphysical issues such as literary cognitivism and imaginative resistance. The sixth section contextualizes the place of philosophy of literature in the "real world" with essays on topics such as morality, politics, race and gender. Fully indexed, with helpful further reading sections at the end of each chapter, this Companion is an ideal starting point for those coming to philosophy of literature for the first time as well as a valuable reference for readers more familiar with the subject. (shrink)

Because of the recent resurgence of interest in citizenship education caused by events of September 11 th ’ and the war with Iraq, the authors conducted a study to determine the perceptions of eight and eleventh grade students regarding citizenship. We wanted to find out what students believed are the attributes of a good citizen. What activities do students currently participate in that relate to being good citizens? Finally, what civic activities do students see themselves performing ten years later in (...) life? The results indicated that students did not respond to the political side of citizenship. Rather, their view of citizenship was grounded in community service and the social side of the concept. For students, voting and political office is the world of the future and they are really not focusing on these activities. Thus, we suggest that the concept of citizenship is age appropriate. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Explaining Away the Greek Gods in IslamJohn WalbridgeOf the angels newly fallen from heaven, Milton tells us:Nor had they yet among the Sons of Eve Got them new Names...Men took... Devils to adore for Deities: Then were they known to men by various Names, And various Idols through the Heathen World.Among the devils worshipped as gods among the ancients were the Olympians:Th’ Ionian Gods, of Javans Issue held Gods, (...) yet confest later then Heav’n and Earth Thir boasted parents; Titan Heavn’s first born With his enormous brood, and birthright seis’d By younger Saturn, he from mightier Jove His own and Rhea’s Son like measure found; So Jove usurping reign’d: these first in Creet And Ida known, thence on the Snowy top Of cold Olympus rul’d the middle Air Thir highest Heav’n; or on the Delphian Cliff, Or in Dodona, and through all the bounds Of Doric Land....Paradise Lost, I: 364–65, 372–75, 508–19 [End Page 389]Milton’s assertion that the Greek gods were demons goes back to the centuries in which those ancient gods slowly yielded to the new and jealous triune God of the Christians. Augustine in The City of God does not deny the reality of the old gods but identifies them as dead heroes or as demons. The power of the old gods was still manifest to the Christians of antiquity; it was their moral worth, not their existence, that was to be challenged.Such an interpretation is not found in Muslim accounts of the Greek gods. For all practical purposes Greek polytheism was entirely dead by the time Islam came onto the scene. Indeed, even Arabian polytheism, though still vigorous when Muhammad began his prophetic career, died out within three decades of the proclamation of Islam. Pious Muslims might be offended by the icons in Christian churches, but the temples of the Greek gods were gone these three centuries or more, their statues broken up and their stones stolen to build churches. The other forms of polytheism with which Islam came into contact—Zoroastrianism (the most important), Buddhism, Hinduism, and gnostic religions like Manichaeism and Harranian Sabianism—could rightly be understood as forms of monotheism (or dualism). Only the occasional idol temple in some out-of-the-way place—the shrine of the god Zun or Zur in Zamindawar in Afghanistan, 1 for example—might illustrate pure idol worship, but such institutions were soon destroyed and posed little intellectual challenge. Thus, by the time highly intellectual forms of Islam came into being in the eighth and ninth centuries, there was no real idol-worshipping paganism to oppose. Despite the uncompromising monotheism of Islam, polytheism aroused little emotion for the generations of Muslims born after the passing of the Prophet’s companions. Shirk, polytheism, went on to have a rich history in Islamic thought, but it was idols of the soul, not idols carved from stone and wood, that stirred the imaginations and fears of serious Muslims.The Muslim contact with Greek polytheism was thus not with living pagans but with literary allusions in Greek philosophical and scientific texts. In late antiquity philosophy had been the last bastion of paganism, a fortress whose outworks may have been stormed perhaps but whose citadel still held out, manned by doughty and commited fighters like Proclus and Simplicius. But the fortress had at last fallen, and even the ancient philosophers had finally been brought to the baptismal font.The fact that they knew little more than the names of Greek gods was another factor preventing Muslim scholars from taking alarm at Greek polytheism. The obvious first question to ask when we examine what Muslims thought of the Greek gods is what they might have known about them. How indeed do we know about Greek religion? Mostly we know mythology from literature: Hesiod, Homer, Greek drama, and manuals of literature and rhetoric. None of [End Page 390] these sources were available to Muslims. The translators were not interested in literature, which they knew resisted translation, so even Homer appears in Arabic sources as a sage, one of a number of authors of wise sayings... (shrink)

This paper compares the recently proposed Robust Full Computational Tree Logic to model robustness in concurrent systems with other computational tree logic -based logics. RoCTL* extends CTL* with the addition of the operators Obligatory and Robustly, which quantify over failure-free paths and paths with one more failure respectively. This paper focuses on examining the succinctness and expressiveness of RoCTL* by presenting translations to and from RoCTL*. The core result of this paper is to show that RoCTL* is expressively equivalent to (...) CTL* but is non-elementarily more succinct. That is, RoCTL* does not add any expressive power over CTL*, but can represent some properties using vastly reduced formulae. We present a translation from RoCTL* into CTL* that preserves truth but may result in non-elementary growth in the length of the translated formula, as each nested Robustly operator may result in an extra exponential blowup. However, we show that this translation is optimal in the sense th.. (shrink)

From the 12 th century onwards, medieval canon lawyers and, from the early 14 th century, theologians and philosophers began to use ius to mean a right, and developed a theory of natural rights, the predecessor of modern theories of human rights. The main applications of this theory were in respect of property and government.

An increasing number of scholars, students and practitioners of psychology are becoming intrigued by the ideas of Gilles Deleuze and of Felix Guattari. This book aims to be a critical introduction to these ideas, which have so much to offer psychology in terms of new directions as well as critique. Deleuze was one of the most prominent philosophers of the 20 th century and a figure whose ideas are increasingly influential throughout the humanities and social sciences. His work, particularly his (...) collaborations with psychoanalyst Guattari, focused on the articulation of a philosophy of difference. Rejecting mainstream continental philosophy just as much as the orthodox analytical metaphysics of the English-speaking world, Deleuze proposed a positive and passionate alternative, bursting at the seams with new concepts and new transformations. This book overviews the philosophical contribution of Deleuze including the project he developed with Guattari. It goes on to explore the application of these ideas in three major dimensions of psychology: its unit of analysis, its method and its applications to the clinic. Deleuze and Psychology will be of interest to students and scholars of psychology and those interested in continental philosophy, as well as psychological practitioners and therapists. (shrink)

This book is the second half of a project begun to make available to the English reader a substantial selection of Jan Mukarovsky's critical writings. Th first volume, The Word And Verbal Art (New Haven, 1977). comprised essays devoted to literature. The present volume contains sixteen of essays on aesthetics and arts other than literature.

In lieu of an abstract, here is a brief excerpt of the content:THE UNITY OF THE VICES JONATHAN JACOBS Oolgate University, Hamilton, New York JOHN ZEIS Oanisius Ooilege, Buffalo, New York W:E SOMETIMES describe someone 1rus "just plain,, ' ' • • 0 " ' ' • • mean, or Just plam d1shonesit, orr JUSt pJam unw." Or we say" thaJt wrus ·a just plain ·stupid thing rto do.," G~a:liizing from tlhese and lik!e descriiptions, we can ask, are there (...) any "just plain" vices? By this I mean, are :amy vices pure, 1e.g., can rthere he Cl'lllelty hut nort injustice or in!t:Jempertance, intemperance hut no!t a £ailill'e orf pmctical wisdom, cowardice but not intemperance or injustice, and so on? Is therie perhaps a unity of the vices? Is each ;a col'l'IU!ption thrat involves the coITUpiting ctontriburtion of the othe'l'IS? If there is,a, run:iity of the vicies, then 1be:inig ra vicious individual is Il!Ort siinply 1a ma!bter o:f failing :across the dimensioill of one or rrunothe.r 1 Cihaa:iae1becisltic. ]t ms tan extensi,ve diaiilure, 1a unified (:if l[JIOrt toit.al) failure, even if it is most evident 1and preVialent in one or another •specific respecit. 'f1his iis not to isay thrut.theiie is just one vice,.any moil'!e 1than '!Jo.endorse the unity of it.he virtues is to reduce tth:em to Ollle. There.are many woes OOlld many virrbues, eaiCh respeotively h!ruving to do with dillemnt 1and variously!l'le1aibed crupacirties, motives, emotions, and tiiaiits. Yet, rut least with respect to the virtues a good caise can be mrude :that they.are unified, aind thrut ·AnisbotLe was oorrreot in concluding that practical wisdom :and viWtues of cha;riacter mum occur st quite 1 s1tably, even if '1llolt happily. In any case, we ail"e in 1 to:tal ag.rteemelllt with Geach when he 1sayis 1that ithaJt "If 1a man's ha1bit of sound moml judgme1J11t is virtiiafod anyiwhere, then :it is at risk eVierywhere; but not all dangel"s issue in disa1sit1e'f!s." 3 But 1thes1e dis1as!ters arie aV1eTted r.not because of,any moml str1ength of characil:er 1 th:ait the agent 1truly ihas bUJt heca:us1 e of a me11e inc1ilJJaition tues. 'Ilhe former may he very :firm ox srtable. Mo11eover the n:aituil'ally vi11tuous rindividual may giener1a1ly no1t he oornfused or.impeded maction by "b.ar:d easies" or nnvelty. Alt times he rmay, 1and lthien me may find his re1sourroes iinoompe1be!I1t O'I.' unoel 'l:Ja1in in 1bhreir direetives. Hut the main rpo:inlt of co111iCT'last is thait mo11al virtues 11eflieot 1a 1evel of 1agency wh1oh involves undersitanding 1and self-determin1ation engiaged 1 to t:hat undersltanding, 1a 1leviel tihJait tis 1ruhsen1t foom iinc1ination-grounded action. Na,tu11a1l vri:r1tues 1a1rie ll101t to he despised, 1 and 1aclts :thait fLorw 1f110m 1tJhem 1are not w:iithout moml Wiortlh. But, using the fangiuiage of Fr1a:nk£u:rt, mom1l virtues are oha1racter]s,tios thait refiecrt second order volitions.5 The aiotis: thait flow fil1om them •are not H11e reis:ult of ways one just hrupens to be. And the undeil'-,starnding involvred in moml vrntues makes mo'ral misdireotion 1 1es;s li1"ely. Again, mnswder suoh t.lrings rus mis1applied oomprussfon, or paiti:errce, whioh can involve u1mairness 1and imprudence. P1 errharpis it.is heoausie rbhe mo:rial V1mtueis rare unified that it is 1so hard to rbe 1good. They invo1vie a complex reperrto:We of judgmenits, d1sposi!tiorrs, and moti¥es. No one of them can he oomp1ete on its own, and wie c1an't oome to have 1 tJhem simply 1hy decis1on. One oan til.'y rbo he move coumgeous bU1t caill't ibring it rubout meriely hy init1emal eommanid. Self-imposrutiion in5 In " Freedom of the Will and 'The Concept of a Person," H. Frankfurt writes, "Someone has a desire of the second order when he wants simply to have a certain desire or when he wants a certain desire to be his will. In situations of the latter kind, I shall call his second-order desires "secondorder volitions" or " volitions of the second order." Now it is having... (shrink)