The Sacred Garden Monasteries of Lumbini, with a guided tour of the Maya Devi Temple as another highlight.

All of the chapters have been written especially for the book by the leading scholars in the field.Michael I. Posner is Professor of Psychology at the ...

In June 1975, the distinguished Harvard entomologist Edward O. Wilson published a truly huge book entitled, Sociobiology: The New Synthesis. In this book, drawing on both fact and theory, Wilson tried to present a com prehensive overview of the rapidly growing subject of 'sociobiology', the study of the biological nature and foundations of animal behaviour, more precisely animal social behaviour. Although, as the title rather implies, Wilson was more surveying and synthesising than developing new material, he com pensated by giving (...) the most thorough and inclusive treatment possible, beginning in the animal world with the most simple of forms, and progressing via insects, lower invertebrates, mammals and primates, right up to and in cluding our own species, Homo sapiens. Initial reaction to the book was very favourable, but before the year was out it came under withering attack from a group of radical scientists in the Boston area, who styled themselves 'The Science for the People Sociobiology Study Group'. Criticism, of course, is what every academic gets (and needs!); but, for two reasons, this attack was particularly unpleasant. First, not only were Wilson's ideas attacked, but he himself was smeared by being linked with the most reactionary of political thinkers, including the Nazis. (shrink)

Radical ecology typically brings to mind media images of ecological activists standing before loggers' saws, staging anti-nuclear marches, and confronting polluters on the high seas. Yet for more than twenty years, the activities of organizations such as the Greens and Earth First! have been influenced by a diverse, less-publicized group of radical ecological philosophers. It is their work—the philosophical underpinnings of the radical ecological movement—that is the subject of _Contesting Earth's Future_. The book offers a much-needed, balanced appraisal of radical (...) ecology's principles, goals, and limitations. Michael Zimmerman critically examines the movement's three major branches—deep ecology, social ecology, and ecofeminism. He also situates radical ecology within the complex cultural and political terrain of the late twentieth century, showing its relation to Martin Heidegger's anti-technological thought, 1960s counterculturalism, and contemporary theories of poststructuralism and postmodernity. An early and influential ecological thinker, Zimmerman is uniquely qualified to provide a broad overview of radical environmentalism and delineate its various schools of thought. He clearly describes their defining arguments and internecine disputes, among them the charge that deep ecology is an anti-modern, proto-fascist ideology. Reflecting both the movement's promise and its dangers, this book is essential reading for all those concerned with the worldwide ecological crisis. (shrink)

This book presents the first critical examination of the overlapping ethical, sociocultural, and policy-related issues surrounding disasters, global bioethics, and public health ethics. These issues are elucidated under the conceptual rubric: Public health disasters. The book defines PHDs as public health issues with devastating social consequences, the attendant public health impacts of natural or man-made disasters, and latent or low prevalence public health issues with the potential to rapidly acquire pandemic capacities. This notion is illustrated using Ebola and pandemic influenza (...) outbreaks, atypical drug-resistant tuberculosis, and the health emergencies of earthquakes as focal points. Drawing on an approach that reckons with microbial, existential, and anthropological realities; the book develops a relational-based global ethical framework that can help address the local, anthropological, ecological, and transnational dynamics of the ethical issues engendered by public health disasters. The book also charts some of the critical roles that relevant local and transnational stakeholders may play in translating the proposed global ethical framework from the sphere of concept to the arena of action. This title is of immense benefit to bioethics scholars, public and global health policy experts, as well as graduate students working in the area of global health, public health ethics, and disaster bioethics. (shrink)

This will be the best way of explaining ‘Paris is the lover of Helen’, that is, ‘Paris loves, and by that very fact [et eo ipso] Helen is loved’. Here, therefore, two propositions have been brought together and abbreviated as one. Or, ‘Paris is a lover, and by that very fact Helen is a loved one’.

Related Works: Part I: Michael Zakharyaschev. Canonical Formulas for $K4$. Part I: Basic Results. J. Symbolic Logic, Volume 57, Issue 4 , 1377--1402. Project Euclid: euclid.jsl/1183744119 Part III: Michael Zakharyaschev. Canonical Formulas for K4. Part III: The Finite Model Property. J. Symbolic Logic, Volume 62, Issue 3 , 950--975. Project Euclid: euclid.jsl/1183745306.

Many writers accept the following thesis about responsibility: (R) For one to be responsible for something is for one to be such that it is fitting that one be the object of some reactive attitude with respect to that thing. This thesis bears a striking resemblance to a thesis about value that is also accepted by many writers: (V) For something to be good (or neutral, or bad) is for it to be such that it is fitting that it be (...) the object of some pro-attitude (or indifference, or some contra-attitude). V has been the subject of intense debate in recent years, in part because of its incorporation into what has come to be called the “buck-passing” account of value. In particular, V is open to three challenges: that it is not necessarily the case that whatever is good is the fitting object of a pro-attitude; that it is not necessarily the case that whatever is the fitting object of a pro-attitude is good; and that, even if there is a strict equivalence between what is good and what is the fitting object of a pro-attitude, still the former is not to be analyzed in terms of the latter. The resemblance between V and R has not been previously commented on, but, once it is recognized, it is clear that R is open to challenges that resemble those to which V is vulnerable. This paper explores both the challenges to V and the parallel challenges to R and discusses responses that may be given to these challenges. The interrelation between V and R is then examined, and a general lesson is drawn concerning how to adjudicate disputes about the nature of moral responsibility. (shrink)

Deep ecologists have criticized reform environmentalists for not being sufficiently radical in their attempts to curb human exploitation of the nonhuman world. Ecofeminists, however, maintain that deep ecologists, too, are not sufficiently radical, for they have neglected the cmcial role played by patriarchalism in shaping the cultural categories responsible for Western humanity’s domination of Nature. According to eco-feminists, only by replacing those categories-including atomism, hierarchalism, dualism, and androcentrism - can humanity learn to dweIl in harmony with nonhuman beings. After reviewing (...) the eco-feminist critique both of reform environmentalism and of deep ecology, I sketch a critical dialogue between eco-feminism and deep ecology. (shrink)

It is commonly believed that intrinsically bad possible worlds are inconsistent with the perfect goodness of God. A perfectly good being could not exist in possible worlds that are intrinsically bad. Indeed it is widely believed that possible worlds that are insufficiently good are inconsistent with a perfectly good God. Modal atheological arguments aim to show that, since the pluriverse includes intrinsically bad worlds and insufficiently good worlds, there necessarily does not exist a perfectly good God. I show that modal (...) atheological arguments are in general invalid. Modal atheological arguments fail to show that there exists no perfectly good God even on the assumption that there are extremely bad worlds in the pluriverse. Modal atheological arguments depend entirely on the logic of modality in S5. But the logic of S5 ensures that a perfectly good God is consistent with extremely bad possible worlds and so guarantees that a perfectly good God is consistent with a plenitudinous pluriverse. (shrink)

The usage of sorts in first-order automated deduction has brought greater conciseness of representation and a considerable gain in efficiency by reducing the search spaces involved. This suggests that sort information can be employed in higher-order theorem proving with similar results.

In a recent article in this journal, I argued against the popular twofold Strawsonian claim that there can be no moral responsibility without a moral community and that, as a result, moral responsibility is essentially interpersonal. Benjamin De Mesel has offered a number of objections to my argument, including in particular the objection that I mischaracterized Strawson’s view. In this article, I respond to De Mesel’s criticisms.

We develop a framework for assessing security market quality, relating five elements of market design to three metrics of market integrity and two metrics of market efficiency. We empirically implement this integrity–efficiency MQ framework by testing a hypothesis that trade-based ramping manipulation at the close raises execution costs on 24 security markets worldwide. Estimating a simultaneous equations model of ramping incidence, spreads, and the probability of deploying real-time surveillance, we show that quoted bid-ask spreads are positively related to the incidence (...) of MTC across seven liquidity deciles. The magnitude is economically significant; improving market integrity by cutting MTC in half reduces spreads 6–11 %. Allowing direct market access in conjunction with RTS, conducting auctions at the close, and developing regulations that require surveillance, all reduce MTC and thereby lower spreads, assuring better market integrity and enhancing market efficiency. Introducing circuit breakers or prohibiting shorts poses integrity–efficiency tradeoffs. (shrink)

Many drugs used in paediatric medicine are off-label. There is a rising call for the use of adaptive clinical trial designs in responding to the need for safe and effective drugs given their potential to offer efficiency and cost-effective benefits compared with traditional clinical trials. ADs have a strong appeal in paediatric clinical trials given the small number of available participants, limited understanding of age-related variability and the desire to limit exposure to futile or unsafe interventions. Although the ethical value (...) of adaptive trials has increasingly come under scrutiny, there is a paucity of literature on the ethical dilemmas that may be associated with paediatric adaptive designs. This paper highlights some of these ethical concerns around safety, scientific/social value and caregiver/guardian comprehension of the trial design. Against this background, the paper develops a non-static conceptual lens for understanding PADs. It shows that ADs are epistemically open and reduce some of the knowledge-associated uncertainties inherent in clinical trials as well as fast-track the time to draw conclusions about the value of evaluated drugs/treatments. On this note, the authors argue that PADs are ethically justifiable given they have multiple layers of safety, exposing enrolled children to lesser potential risks, create social/scientific value generally and for paediatric populations in particular, specifically foster the flourishing of paediatric populations and can significantly improve paediatric trial efficiency when properly designed and implemented. However, because PADs are relatively new and their regulatory, ethical and logistical characteristics are yet to be clarified in some jurisdictions, the cooperation of various public and private stakeholders is required to ensure that the interests of children, their caregivers and parents/guardians are best served while exposing paediatric research subjects to the most minimal of risks when they are enrolled in paediatric trials that use ADs. Data sharing not applicable as no datasets generated and/or analysed for this study. Not applicable. (shrink)

In Wyoming Revisited, Michael A. Amundson uses the power of rephotography to show how landscapes across the state have endured over the last century. Three sets of photographs—the original black-and-white photographs taken by famed Wyoming photographer Joseph E. Stimson more than a century ago, repeat black-and-white images taken by Amundson in the 1980s, and a third view in color taken by the author in 2007–2008—are accompanied by captions explaining the history and importance of each site as well as information (...) on the process of repeat photographic fieldwork. The 117 locations feature street views of Wyoming towns and cities, as well as views from the state's famous natural landmarks like Yellowstone National Park, Grand Teton National Park, Devil's Tower National Monument, Hot Springs State Park, and Big Horn and Shoshone National Forests. In addition, Amundson provides six in-depth essays that explore the life of Joseph E. Stimson, the rephotographic process and how it has evolved, and how repeat photography can be used to understand history, landscape, historic preservation, and globalization. Wyoming Revisited highlights the historic evolution of the American West over the past century and showcases the significant changes that have occurred over the past twenty-five years. This book will appeal to photographers, historians of the American West, and anyone interested in Wyoming's history or landscape. The publication of this book is supported in part by the Wyoming Cultural Trust Fund. (shrink)

Is there life after theory? If the death of the Author has now been followed by the death of the Theorist, what's left? Indeed, who's left? To explore such riddles Life. After.Theory brings together new interviews with four theorists who are left, each a major figure in their own right: Jacques Derrida, Frank Kermode, Toril Moi, and Christopher Norris. Framed and introduced by Michael Payne and John Schad, the interviews pursue a whole range of topics, both familiar and unfamiliar. (...) Among other things, Derrida, Kermode, Moi and Norris discuss being an outsider, taking responsibility, valuing books, getting angry, doing science, listening to music, remembering Empson, rereading de Beauvoir, being Jewish, asking forgiveness, smoking in libraries, befriending the dead, committing bigamy, forgetting to forget, thinking, not thinking, believing, and being mad. These four key thinkers explore why there is life after theory...but not as we know it. Jacques Derrida is Professor at the +cole des Hautes +tudes en Sciences Sociales in Paris. He is the author of a range of extraordinarily influential works including Of Grammatology, Writing and Difference and Dissemination. Sir Frank Kermode is a former King Edward VII Professor of English Literature at the University of Cambridge and author of, among many other books, The Sense of An Ending: Studies in the Theory of Fiction, Shakespeare's Language, and Not Entitled, his memoirs. Toril Moi is James B. Duke Professor of Literature and Romance Studies at Duke University. Her books include Sexual/Textual Politics: Feminist Literary Theory, Simone de Beauvoir: The Making of an Intellectual Woman and What Is a Woman? And Other Essays. Christopher Norris is Distinguished Research Professor in Philosophy at the University of Cardiff. He has published some twenty books to date, including, most recently, Deconstruction and the Unfinished Project of Modernity, Quantum Theory and the Flight from Realism, Truth Matters: Realism, Anti-Realism, and Response-Dependence, and Hilary Putnam: Reason, Realism, and the Uses of Uncertainty. (shrink)

Michael Cholbi on the ways in which paternalism shows disrespect.

This is a book about why Jean-Jacques Rousseau can be seen as one of the first theorists of the concept of civil society and a key source of the idea of a federal system.

There is an intriguing recent effort to develop a valid cosmological argument on the basis of quite minimal assumptions.1 Indeed, the basis of the new cosmological argument is so slight that it is likely to make even a conscientious theist suspicious – to say nothing of our vigilant atheists. In Section 1 we present the background assumptions and central premises of the new cosmological argument. We are sympathetic to the conclusion that there necessarily exists an intelligent and powerful creator of (...) the actual universe, but we show in Section 2 that the new cosmological argument cannot establish this claim. Specifically, we show by reductio ad absurdum that the new argument is unsound, and that every plausibly modified version of the argument is also unsound.2 We close our discussion with a diagnosis of what went wrong in the new cosmological argument. Our conclusion is that this intriguing new argument promises considerably more than it can show. (shrink)

The paper makes a case for there being causation in the form of causal properties in the domain of fundamental physics. That case is built on an interpretation of quantum theory in terms of state reductions so that there really are both entangled states and classical properties (although that case does not necessarily depend on such an interpretation). GRW is the most elaborate physical proposal for such an interpretation. I show how this interpretation suggests a commitment to entangled states being (...) dispositions for spontaneous localizations, more precisely being causal properties or structures that are the power to bring about classical properties through state reductions in the form of spontaneous localizations. That commitment implies conceiving quantum probabilities as propensities and accepting a fundamental law that is not time-reversal invariant. The paper indicates several arguments for these commitments. (shrink)

Maintaining adequate performance in dynamic and uncertain settings has been a perennial stumbling block for intelligent systems. Nevertheless, any system intended for real-world deployment must be able to accommodate unexpected change—that is, it must be perturbation tolerant. We have found that metacognitive monitoring and control—the ability of a system to self-monitor its own decision-making processes and ongoing performance, and to make targeted changes to its beliefs and action-determining components—can play an important role in helping intelligent systems cope with the perturbations (...) that are the inevitable result of real-world deployment. In this article we present the results of several experiments demonstrating the efficacy of metacognition in improving the perturbation tolerance of reinforcement learners, and discuss a general theory of metacognitive monitoring and control, in a form we call the metacognitive loop. (shrink)

Never have the American people been lonelier, unhappier, or more in need of a swift reactionary kick in the pants. There is a better way to live--a way tested by history, a way that fulfills the deepest needs of the human spirit, and a way that promotes the pursuit of true happiness. That way is the reactionary way. In this irrepressibly provocative book, Michael Warren Davis shows you how to unleash your inner reactionary and enjoy life as God intended (...) it. In The Reactionary Mind, you'll learn: Why medieval serfs were probably happier than you are; Why we should look back fondly on the Inquisition; Why all "news" is fake news; How "conservatives" become "adagio progressives""--Provided by the publisher. (shrink)

Michael Kohlhase and Mandy Simons. Interpreting Negatives in Discourse.

In this far-reaching essay, historian Michael Edward Moore examines modernity as an historical epoch following the end of the medieval period -- and as a "messianic concept of time." In the early twentieth century, a debate over the meaning and origins of modernity unfolded among the philosophers Ernst Cassirer, Hans-Georg Gadamer and Hans Blumenberg. These thinkers tried to resolve the puzzle of the fifteenth-century master Nicholas of Cusa. Was Cusanus the last great medieval thinker, his ideas a summa of (...) medieval tradition? Or was he a mysterious epochal figure, seated at one end of the bridge leading to modern thought? Nicholas of Cusa lived during a time of historical and existential crisis, or kairos, when medieval governments and cherished sources of unity were shaken. Likewise, the debate over his significance took place during a later phase of crisis for Europe, in the decades before and after the Second World War, when the collapse of European civilization was witnessed. Moore argues that modernity, so intently examined as an historical and spiritual problem, has significance for our contemporary sense of crisis. (shrink)