As modern foreign policy and international relations encompass more and more scientific issues, we are moving towards a new type of diplomacy, known as "Science Diplomacy." Will this new diplomacy of the 21st century prove to be more effective than past diplomacy for the big issues facing the world, such as climate change, food and water insecurity, diminishing biodiversity, pandemic disease, public health, genomics or environmental collapse, mineral exploitation, health and international scientific endeavours such as those in the space and (...) the Antarctic? Providing a new area of academic focus that has only gathered momentum in the last few years, this book considers these questions by bringing together a distinguished team of international specialists to look at various facets of how diplomacy and science are influenced by each other. The book not only dissects the ways that politics, science and diplomacy have become intertwined, but also highlights how the world's seemingly most intractable problems can be tackled with international collaboration and diplomacy that is rooted in science, and driven by technology. It, therefore, challenges the conventional wisdom concerning the juxtaposition of science and the world of diplomacy. (shrink)

Plato's geometrical theory of what we now call chemistry, set out in the Timaeus, uses triangles, his stoicheia, as the fundamental units with which he constructs his four elements. A paper claiming that these triangles can be divided indefinitely is criticized; the claim of an error here in the commentary by F.M. Cornford is unfounded. Plato's constructions of the elements are analyzed using simple point group theory. His procedure generates fully symmetric polyhedra, but Cornford's 'simpler' alternatives generate polyhedra with low (...) symmetries and multiple isomeric forms. However, Cornford's principle of constructing larger triangles by assembling smaller ones is still valid. (shrink)

The pure implicational and the multiplicative fragments of a range of propositional relevant logics are shown to have the property that any two formulas equivalent in such a logic are constructed from exactly the same propositional variables – as opposed to merely having some propositional variable in common.

War After September 11 considers the just aims and legitimate limits of the United States' response to the terrorist attacks of September 11, 2001.

The personal, political, and aesthetic ideals that Irish modernists found embodied in the figure of Charles Stewart Parnell—independence, self-mastery, and a capacity for radical self-fashioning—have been well attested in Irish literary historiography. What has been less often noted is the centrality of sexual health to the conception, articulation, and emulation of those virtues, particularly when attempting to translate Parnell’s public persona to the stage. This essay addresses this lacuna by tracing how a medicalized and politicized conception of sex informed Irish (...) modernist efforts to dramatize the Parnell myth at the Abbey Theatre. It begins by establishing the hitherto underexamined ways in which the Parnell myth informed the infamously divisive sexual politics of J. M. Synge’s The Playboy of the Western World (1907), in which the fallen leader and his career provide a template for Christy Mahon and the virile autonomy he is held to embody. Building on this analysis, the essay proceeds to explore the ways in which Synge’s restaging of the Parnell myth, and the medicalized and politicized model of sex which underpinned it, informed Lady Augusta Gregory’s efforts to resuscitate (and sanitize) Parnell for Abbey audiences in 1911’s The Deliverer. Finally, through a close reading of Lennox Robinson’s largely overlooked 1918 play, The Lost Leader, the essay charts how the organicist and hereditarian model of sexual health upon which earlier iterations of the Parnell myth had rested began to give place to a more psychoanalytic model. It then identifies the implications of this shift for Robinson’s reading of Irish politics in the wake of the 1916 Easter Rising. In doing so, the essay highlights the ways in which sexual health emerged as an extra-moral normative framework in Irish political discourse, and it demonstrates how a Medical Humanities approach and a sensitivity to the social history of medicine in Ireland can enrich critical understandings of the Parnell myth and its modernist afterlives. (shrink)

This discussion explores the possibility of distinguishing a tighter notion of contrariety evident in the Square of Opposition, especially in its modal incarnations, than as that binary relation holding statements that cannot both be true, with or without the added rider ‘though can both be false’. More than one theorist has voiced the intuition that the paradigmatic contraries of the traditional Square are related in some such tighter way—involving the specific role played by negation in contrasting them—that distinguishes them from (...) other pairs of incompatible statements constructed from the same conceptual materials. Prominent among examples, these other nonstandard pairs are the ‘new contraries’ presented by Robert Blanché’s hexagon(s) of opposition. With special, though not exclusive, attention to these cases, we investigate whether contrariety in the distinguished sense can be captured by adding to the incompatibility condition the further demand that the pair of statements concerned can be represented as the results of applying some sentence operator to the content in its scope, for one of the pair, and, for the other, the application of that same operator to the negation of that content. For one of the two cases, a Blanché case, of nonstandard contrariety singled out for attention, the question of whether such a representation is available is settled at the end of Section 4, and then in a more satisfying way in Section 5, though for the other case, noticed by Peter Simons, the question remains open, after some tentative discussion in one subsection, 6.2, of an Appendix (Section 6). (shrink)

This book looks at the television saga Downton Abbey to explore a variety of interpersonal issues that are still relevant today. This includes the emotional importance of particular places; how war and epidemics tell us about life in peacetime and in good health; as well as manners, women's roles, class and more.

Presents essays that cover topics in the fields of environmental philosophy and ethics, including green chemistry, urban environments, desertification, vegetarianism, animal ethics, and waste management.

Gillian Rose was a philosopher, social theorist, memoirist, and Jewish convert to Christianity who died an untimely death in 1995. She offers a novel account of faith, which grows out of her Hegelian philosophical background inflected by her reading of Kierkegaard and her rediscovered Jewish heritage. For Rose, faith is a mode of social practice. Rose's conception of faith is here reconstructed by translating her obscure jurisprudential idiom into the language of social practices and norms. The conception of secular faith (...) developed by Rose is shown to have implications for contemporary discussions of ethics and politics. The contemporary relevance of Rose's work is made clear through comparison with recent work by Robert Brandom, Robert Adams, and Patrick Deneen. (shrink)

While John B. Watson articulated the intellectual commitments of behaviorism with clarity and force, wove them into a coherent perspective, gave the perspective a name, and made it a cause, these commitments had adherents before him. To document the origins of behaviorism, this series collects the articles that set the terms of the behaviorist debate, includes the most important pre-Watsonian contributions to objectivism, and reprints the first full text of the new behaviorism. Contents: Functionalism, the Critque of Introspection, and the (...) Nature and Evolution of Consciousness: Theoretical Roots of Early Behaviourism: An Anthology [1842-1914] Robert H. Wozniak (Ed) 360 pp Studies of Animal and Infant Behaviour. the Experimental and Comparative Roots of Early Behaviourism: An Anthology [1840-1911] Robert H. Wozniak (Ed) 412 pp An Introuduction to Comparative Psychology [1894 edition] Conway Lloyd Morgan 628 pp Comparative Physiology of the Brain and Comparative Psychology [1900] Jacques Loeb 342 pp Fundamental Laws of Human Behaviour. Lectures on the foundtions of Any Mental or Social Science [1911] Max F. Meyer 264 pp Behaviour. An Introduction to Comparative Psychology [1914 edition] John B. Watson 482 pp. (shrink)

Natural law theory is enjoying a revival of interest in a variety of scholarly disciplines including law, philosophy, political science, and theology and religious studies. This volume presents twelve original essays by leading natural law theorists and their critics. The contributors discuss natural law theories of morality, law and legal reasoning, politics, and the rule of law. Readers get a clear sense of the wide diversity of viewpoints represented among contemporary theorists, and an opportunity to evaluate the arguments and counterarguments (...) exchanged in the current debates between natural law theorists and their critics. Contributors include Hadley Arkes, Joseph M. Boyle, Jr., John Finnis, Robert P. George, Russell Hittinger, Neil MacCormick, Michael Moore, Jeffrey Stout, Joseph Raz, Jeremy Waldron, Lloyd Weinreb, and Ernest Weinrib. (shrink)

Mary Midgley's Science and Poetry tackles so many topics of importance that one wants it to be very good. Yet Midgley, a moral philosopher, makes one idea the measure of all things, so that the book is just good enough. Her topic is not really “science and poetry” but the failure of neurobiological reductionism to understand the human mind. That poets understand the mind better than scientists is the subtext of this collection of essays, but the poetic theories Midgley quotes (...) are too general to make much headway against science's prejudices about the arts' naive handling of the serious matters of consciousness, the operation of the brain, and connections between mind and body. Midgley needs to dig deeper into poetry and to provide better analyses of works like Wordsworth's “Tintern Abbey” and Shelley's A Defence of Poetry. She also needs to update her poetic references to include contemporaries such as A. R. Ammons, Patti Ann Rodgers, and Alison Deming, who make the science‐based topics that preoccupy Midgley the overt focus of their work. The valuable first section of the book presents capsule histories of science and its march toward dualism, from the Greeks to the Enlightenment, interspersed with poets' contrary views. Midgley succinctly traces the evolution of the theories of the mind/body split that such a campaign produced. She drops the “science and poetry” focus in the second section for her major concern—showing that contemporary scientists themselves, in pursuing scientific understanding, employ choice, intention, and cognition, the very factors denied by strict scientific materialist explanations of how the mind works. This is the neatest feature of the book—its witty turning of scientific discourse about the purely mechanistic operations of the mind back on the scientists themselves, who violate their own theories in stating them. Her favorite scientists to tweak in this way are the sociobiologist E. O. Wilson and the geneticist Richard Dawkins. When she needs to, Midgley lets a philosopher of language like John Searle handle others, such as Daniel Dennett and his claim that cultural ideas are simply genetically produced “memes.” Midgley's summary, however, does not do justice to the complexity of the debate about the nature of language as a window to the operation of the mind. Midgley's strength is in testing fundamental theoretical assumptions by applying common‐sense reasoning to them. For example, Descartes's mind/body dualism fails on the face of it because he uses socially constructed language, a product of mind, as he asserts the complete independence and autonomy of individual minds. Midgley's deft use of simple but revealing thought‐problems also helps make her case, and she is particularly good at alerting us to ordinary words that need clarification, such as “cause.” She's like a poet when she sensitizes us to the power of simple words in shaping scientific discourse. In the miscellaneous last section of the book Midgley provides examples of the contemporary dangers of the reductivist way of thinking, but the first two parts could have used livelier, more pointed dramatizations of the consequences of splitting the world into subjects and objects. Universal human rights and the right of all creatures to live in cooperation are what Midgley believes science ultimately sacrifices in its vision of competitive, reductive materialism. Scientists and social scientists such as Freud and Marx who use that “vision” have led us down disastrous paths. That science should learn to see the world as a cooperating, interacting, and living whole is her wish—and the subject of many of her other books. Science and Poetry would be more effective if condensed into a single, focused essay that concentrated on convincing Midgley's presumed audience—scientists who may have found themselves at the dead end of materialism as their own disciplines discover their limits and branch out into territory more familiar to poets. The book should interest students of literature who want an introduction to the many topics it treats, but they will find little to convince them that poets do indeed have important ideas about the human mind. (shrink)

: This paper explores the calibration of laboratory models in population genetics as an experimental strategy for justifying experimental results and claims based upon them following Franklin (1986, 1990) and Rudge (1996, 1998). The analysis provided undermines Coyne et al.'s (1997) critique of Wade and Goodnight's (1991) experimental study of Wright's (1931, 1932) Shifting Balance Theory. The essay concludes by further demonstrating how this analysis bears on Diamond's (1986) claims regarding the weakness of laboratory experiments as evidence, and further how (...) the calibration strategy fits within Lloyd's (1987, 1988) account of the confirmation of ecological and evolutionary models. (shrink)

The ancient abbey of St. Antonin in Rouergue was located in the valley of the Aveyron, from which came the name Nobilis Vallis, or Noble Val, by which the site has been known since at least the thirteenth century. During the thousand years or more from its reputed foundation in the eighth century until its dissolution at the time of the French Revolution, the abbey went through two major crises. The first, with which this article is largely concerned, (...) was its transfer in the late eleventh century from a house of monks into a chapter of regular canons. The second was during the Wars of Religion in the sixteenth century, when the town of Saint-Antonin was a center of the Protestant reform movement. In 1570 the church and the collegiate buildings were destroyed and the canons expelled. When they returned in the seventeenth century, and in 1661 joined the reformed Congregation of France at Ste. Geneviève, they occupied a new building in the center of the town, and the old site on the river was used as a garden and more recently for a thermal establishment and an old people’s home. (shrink)

The dissertation is a critical examination of theory evaluation in population genetics. There are three main philosophical approaches to theory evaluation in philosophy of science: confirmation and hypothesis testing, scientific change, and experimentation. Accounts that champion each of the main philosophical approaches to scientific theory evaluation are represented in philosophy of biology: confirmation and hypothesis testing by Elisabeth A. Lloyd, scientific change by Lindley Darden, and experimentation by David W. Rudge. I argue that each of the main approaches is (...) insufficient for evaluating population genetics theories. However, the accounts I critique are not fundamentally incompatible. I modify, unify, and extend them into a comprehensive account of theory evaluation for population genetics. ;My philosophical analysis is driven by a complex, important, and ongoing controversy in population genetics, viz., the R. A. Fisher-Sewall Wright controversy in population genetics. I use my historical case study to assess the adequacy of both the extant philosophical analyses of theory evaluation and my own account. Between 1929 and 1962 Fisher and Wright debated the main differences emanating from their alternative approaches to evolutionary theorizing. The debates between Fisher and Wright functionally ended with Fisher's death. However, Wright continued to clarify his position in the controversy until his death in 1988, and other biologists have continued work on the core debates. ;Recently, four scientific papers led by biologists Jerry A. Coyne and Michael J. Wade have been key in revisiting and rekindling the Fisher-Wright controversy with analyses of old theoretical and empirical issues as well as new developments that have spun off the older work. Four decades after the debates between Fisher and Wright, these papers have staked out, with substantial disagreement, claims about the evaluative status of the two predominant population genetics approaches to evolution in the field. A further task of this dissertation is to provide a non-partisan evaluation of the last 40 years of work on the controversy, i.e., the controversy since Fisher's death in 1962. It is hoped that such a critical analysis of the controversy will advance it to some extent. (shrink)

The characterization of thought as a subject reflection about a given object is expressed by an enunciation of predicative order. The introduction of the possibility of a type of thought that it is not constituted in virtue of this presupposition brings a lot of difficulties, which is responsible for why Lloyd treats this theme as an enigma of Greek philosophy, i.e, non-discursive thinking. Plotinus seems to make a distinction between rational and intellectual thought, taking as a starting point the (...) _sui generis_ definition of a thinking that thinks itself. The intriguing nature of this description, i.e, the self-thinking as non-discursive thought, has raised studies with the primary aim to understand how it works this type of thinking. Then to clarify what does it mean to adopt the non-discursive approach. This paper intends to analyze the cited problem in the light of the “non-predicative” of Santos. The hypothesis is that by applying this concept to the discussion it will contribute to increase clarification on the distinction between reason and Intellect. That exercise will be conducted in majority through the reading of V.3 [49] of Plotinus _Enneads_. The nature of the intellectual thought would be non-predicative and the rational would be predicative. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:146 BOOK REVIEWS Natural Law Theory: Contemporary Essays. Edited by ROBERT P. GEORGE. Oxford: Clarendon Press, 1992. Pp. 371. $39.95 (cloth). As the editor of this volume, Robert P. George points out in his foreword that this hook is yet another manifestation of the renewed and growing interest in natural law theory. But why this recent increased interest in natural law theory? What purpose is this theory (...) supposed to serve, or in what way do its proponents see it as an improvement on existing theories? First of all, it must be noted, as the variety of essays in this volume makes abundantly clear, that natural law theory, as it is presently conceived, most certainly does not represent anything like a unified, single theory of tightly knit principles and conclusions. In the present volume one can easily see a half-dozen or more different approaches to natural law theory. So different in tone and spirit are some of the essays that one can easily wonder if they have enough in common even to classify them as " family resemblances." But if they all in their different ways do indeed evidence, as the editor claims, an increased awareness of and interest in natural law theory, the question immediately arises, why this increased interest? What problems do the advocates of these theories hope to solve by them or what questions do they think their theories will better address than the theories currently in place? First of all, one may make a division which places the theories, however divers~ among themselves, into two general groups. The first of these groups wishes natural law theory to function as a general approach to morality. For this group natural law does the work of a moral theory. In this group I would place the essays of Joseph Boyle, Robert George, Russell Bittinger, John Finnis, and Hadley Arkes (probably). The second group uses natural law theory as a way of determining the connection between moral law and positive law or legal theory. The essays of Jeffrey Stout, Neil MacCormick, Jeremy Waldron, Michael Moore, Lloyd Weinreb, Joseph Raz, and Ernest Weinrib fall into this second category. In all there are twelve essays in this volume. Space will not permit me to give a detailed analysis and critique of each. At most I can only indicate very briefly some of their more salient features. The book is divided into four parts, the first of which is titled "Natural Law, Practical Reasoning and Morality." In the very illuminating first essay of this section, "Natural Law and the Ethics of Traditions," Joseph Boyle undertakes to clarify the question of the relation of natural law theory to tradition. Certain approaches to moral theory currently popular BOOK REVIEWS 147 which are called virtues ethics, of which Alasdair Macintyre would he an example, claim that natural law theory is tradition-dependent. If Macintyre and other virtues ethicists are correct, then since natural law theory is culture-hound, and since the culture in which it was horn and flourished, medieval culture, has irretrievably retreated into the pages of history, then natural law theory is equally dead, of interest, if at all, only in an antiquarian way. Boyle carefully points out that there is more than one sense of being tradition-dependent. It is true that natural law theory is tradition-dependent in the sense that it did indeed come into existence in a particular historic epoch and that its language and thought do indeed express the period of its flourishing, i.e. the medieval period. But this, Boyle is careful to point out, does not mean that its validity and meaning were exhausted with the end of that culture. Rather the tradition is a living tradition so that its rich resources can continue to be exploited as that tradition is enlarged by its application to present day moral problems. Boyle's conclusion then is that in some senses natural law is indeed dependent on an ancient and medieval tradition, hut not so totally dependent that it has lost all validity for contemporary moral theory. In the contribution by Robert George, "Natural Law and Human Nature," George tries to defend Germain Grisez's version of natural law... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Black Natural Law by Vincent W. LloydDaniel A. MorrisBlack Natural Law Vincent W. Lloyd NEW YORK: OXFORD UNIVERSITY PRESS, 2016. XV + 180 PP. $49.95Black Natural Law introduces and analyzes a "tradition" (Vincent Lloyd's term throughout the text) of African American natural law reflection. In so doing, Lloyd dismantles stubborn boundaries between Christian ethics, black religion, and American religious history. Black Christian writers such as (...) Frederick Douglass are often confined to the category of "history" and rarely elevated to esteemed intellectual disciplines such as "theology" and "ethics." Lloyd reverses that tendency. Like Catherine Bell, Robert Orsi, Miguel De La Torre, and others, he makes us question the hierarchical dualism between thought and practice, and our habit of associating white Christianities with the former and nonwhite Christianities with the latter. This book is worth reading for that feature alone. But there are many other worthwhile arguments as well.In his surveys of Frederick Douglass, W.E.B. DuBois, Anna Julia Cooper, and Martin Luther King Jr., Lloyd identifies a coherent tradition of natural law reflection in African American Christianity that imagines a concentric series of laws, including God's law, moral law, and civic law. The tradition emphasizes the image of God in all human beings and thus the "inherent value of human life" (22). Black natural law reflection is distinctive primarily because it is rooted in black experience. At its core, it is informed by experiences of oppression sponsored by the civic law. Critique of ideology (which Lloyd sometimes uses as a synonym for civic/worldly law) is at the heart of black natural law, as is the organizing of social movements as a practical outgrowth of that critique. Lloyd also shows that black natural law sets itself apart from its white/European counterparts by understanding reason and emotion as mutually informing: emotion does and indeed should inform reason in moral reflection. And because God privileges the oppressed, black natural law also emphasizes its own priority over white theological ethics. Through close readings of black theologians, Lloyd pulls all these features together and persuasively shows that there is a coherent tradition of black natural law thinking in American Christianity. This primary argument is clear and indispensable for scholars of either black theology or natural law (or both).Lloyd also makes a provocative historical argument: the tradition began to decline after the civil rights movement and is currently in a state of disarray. He writes that "elements of black natural law continued to be invoked in various [End Page 199] ways during the decades that followed the civil rights movement—invoked in ways that were disconnected from the tradition" (120). He shows that literary, activist, and political uses of natural law ideas within black communities have lost the coherence and distinctive features that they once had. This argument includes innovative interpretations and critiques of James Baldwin, Audre Lorde, Barack Obama, Clarence Thomas, and others. This argument is all the more worthwhile for scholars and students of ethics and American religious history because Lloyd notes that a coherent expression of black natural law could help meet the crisis of mass incarceration.The book could, at times, engage secondary sources more effectively; for example, which natural law theories "focus exclusively on the human capacity to reason" (38)? How have other scholars understood Douglass's invocation of natural law concepts? It also offers an underdeveloped critique of pragmatism. These quarrels are trivial, though, in light of the thought-provoking arguments that Lloyd offers. Scholars working on Christian ethics, American religious thought, and black Christianity should all read this book. Black Natural Law would fit well on upper-level and graduate syllabi in these fields.Daniel A. MorrisAugustana CollegeCopyright © 2017 Society of Christian Ethics... (shrink)

Italian ms 63, now in the John Rylands Library, contains fifty-four images of monstrous births, both human and animal. The manuscript was probably completed in the mid-eighteenth century and was owned by Edward Davenport of Capesthorne Hall and later by the Manchester-based physician David Lloyd Roberts. This article explores the possible sources for some of the images, which range from descriptions or illustrations in well-known publications on monsters, to popular pamphlets, to drawings and paintings. An analysis of the choice (...) of subject matter and the ways in which the source material has been used places the manuscript within eighteenth-century collecting practices and emphasises the multivalency of the monstrous. (shrink)

Edward Abbey and Terry Tempest Williams, exemplars of the American nature writing tradition and representative examples of modern American environmentalist politics, replicate the foundationalist epistemological assumptions of mystics in the Christian tradition. I examine the work of Richard Rorty for the encouragement his pragmatism gives to environmentalists to move away from traditional metaphysical concerns and toward a politics accountable solely to democratic reason-giving practices. Such practices, which Rorty connects to the Enlightenment’s aim to emancipate thought from any nonhuman form (...) of epistemological authority, are more adept at meeting the challenge of environmental justice as well as more productive of the hope all environmentalists need in the work to stem climate change’s worst effects. I conclude by turning to Robert Brandom on the creative possibilities mystical experience opens to Abbey, Williams, and environ-mentalists like them, for which Rorty is unable to account. (shrink)

Robert John Ackermann deals decisively with the problem of relativism that has plagued post-empiricist philosophy of science. Recognizing that theory and data are mediated by data domains (bordered data sets produced by scientific instruments), he argues that the use of instruments breaks the dependency of observation on theory and thus creates a reasoned basis for scientific objectivity. Originally published in 1985. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished (...) backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905. (shrink)

Recent philosophical attention to climate models has highlighted their weaknesses and uncertainties. Here I address the ways that models gain support through observational data. I review examples of model fit, variety of evidence, and independent support for aspects of the models, contrasting my analysis with that of other philosophers. I also investigate model robustness, which often emerges when comparing climate models simulating the same time period or set of conditions. Starting from Michael Weisberg’s analysis of robustness, I conclude that his (...) approach involves a version of reasoning from variety of evidence, enabling this robustness to be a confirmatory virtue.. (shrink)

Robert Kirk uses the notion of "raw feeling" to bridge the intelligibility gap between our knowledge of ourselves as physical organisms and our knowledge of ..

Philosophers of science traditionally have ignored the details of scientific research, and the result has often been theories that lack relevance either to science or to philosophy in general. In this volume, leading philosophers of biology discuss the limitations of this tradition and the advantages of the "naturalistic turn"—the idea that the study of science is itself a scientific enterprise and should be conducted accordingly. This innovative book presents candid, informal debates among scholars who examine the benefits and problems of (...) studying science in the same way that scientists study the natural world. Callebaut achieves the effect of face-to-face engagement through separate interviews with participants. Contributors include William Bechtel, Robert Brandon, Richard M. Burian, Donald T. Campbell, Patricia Churchland, Jon Elster, Ronald N. Giere, David L. Hull, Philip Kitcher, Karin Knorr Cetina, Bruno Latour, Richard Levins, Richard C. Lewontin, Elisabeth Lloyd, Helen Longino, Thomas Nickles, Henry C. Plotkin, Robert J. Richards, Alexander Rosenberg, Michael Ruse, Dudley Shapere, Elliott Sober, Ryan Tweney, and William Wimsatt. "Why can't we have both theoretical ecology and natural histories, lovingly done?"—Philip Kitcher "Don't underestimate the arrogance of philosophers!"—Elisabeth Lloyd. (shrink)

climate scientists have been engaged in a decades-long debate over the standing of satellite measurements of the temperature trends of the atmosphere above the surface of the earth. This is especially significant because skeptics of global warming and the greenhouse effect have utilized this debate to spread doubt about global climate models used to predict future states of climate. I use this case from an under-studied science to illustrate two distinct philosophical approaches to the relation among data, scientists, measurement, models, (...) and theory. I argue that distinguishing between 'direct' empiricist and 'complex' empiricist approaches helps us understand and analyze this important scientific episode. I also introduce a complex empiricist account of testing and evaluation, and contrast it with the basic Hypothetico-Deductive approach to the climate models used by the direct empiricists. This more developed complex empiricist apporach will serve philosophy of science well, as computational models become more wide-spread in the sciences. (shrink)

Simone Weil is one of the most challenging and yet beguiling thinkers of the twentieth century. There is a highly charged mystical current that runs through her life and works that seems almost timeless. And yet Weil was a keen observer of the modern condition, coming of age as she did during the 1930s. Amid the recurrent indignities and inhumanities of modern life, she wondered what is to become of the precious space we have for grace, for friendship, and for (...) truth? One of our most astute historians of existentialism, Robert Zaretsky shifts his attention to the utterly original Simone Weil with this new book. Taking up the central elements of her philosophy-affliction, attention, resistance, roots, and spirituality-he explores how they animated her life, and how they might animate ours. (shrink)

How do movies evoke and express ethical ideas? What role does our emotional involvement play in this process? What makes the aesthetic power of cinema ethically significant? Cinematic Ethics: _Exploring Ethical Experience through Film_ addresses these questions by examining the idea of cinema as a medium of ethical experience with the power to provoke emotional understanding and philosophical thinking. In a clear and engaging style, Robert Sinnerbrink examines the key philosophical approaches to ethics in contemporary film theory and philosophy (...) using detailed case studies of cinematic ethics across different genres, styles, and filmic traditions. Written in a lucid and lively style that will engage both specialist and non-specialist readers, this book is ideal for use in the academic study of philosophy and film. Key features include annotated suggestions for further reading at the end of each chapter and a filmography of movies useful for teaching and researching cinematic ethics. (shrink)