In Consciousness and Persons: Unity and Identity, Michael Tye takes on the thorny issue of the unity of consciousness and answers these important questions: What exactly is the unity of consciousness? Can a single person have a divided consciousness? What is a single person? Tye argues that unity is a fundamental part of human consciousness -- something so basic to everyday experience that it is easy to overlook. For example, when we hear the sound of waves crashing on a (...) beach and at the same time see a red warning flag, there is an overall unity to our experience; the sound and the red shape are presented together in our consciousness. Similarly, when we undergo a succession of thoughts as we think something through, there is an experience of succession that unifies the thoughts into a conscious whole. But, Tye shows, consciousness is not always unified. Split-brain subjects, whose corpus callosum has been severed, are usually taken to have a divided or disunified consciousness. Their behavior in certain situations implies that they have lost the unity normal human subjects take for granted; it is sometimes even supposed that a split-brain subject is really two persons.Tye begins his account by proposing an account of the unity of experience at a single time; this account is extended over the succeeding chapters to cover bodily sensations at a single time and perceptual experience, bodily sensations, conscious thoughts, and felt moods at a single time. Tye follows these chapters with a discussion of the unity of experience through time. Turning to the split-brain phenomenon, he proposes an account of the mental life of split-brain subjects and argues that certain facts about these subjects offer support for his theory of unity. Finally, addressing the topic of the nature of persons and personal identity, Tye finds the two great historical accounts -- the ego theory and the bundle theory -- lacking and he makes an alternative proposal. He includes an appendix on the general representational approach to consciousness and its many varieties, because of the relevance of representationalism to the theory of unity being adanced. (shrink)

First published in 2002. Routledge is an imprint of Taylor & Francis, an informa company.

Michael Kelly is the author of 68 entries altogether. The New Oxford Companion to Literature in French is far more than a simple revision of the original Oxford Companion to French Literature, published in 1959, and described by The Listener as the `standard work of reference for English-speaking enquirers into French literature'. As the change in title implies, this completely new work presents an authoritative guide not only to ten centuries of literature produced in the territory now called France, (...) but also to the rich literary output of other French-speaking countries around the world. The scope of the Companion is deliberately open and inclusive, challenging and extending the traditional canon. Literature is understood in a broad sense, ranging from strip cartoon and pamphlet to tragedy and epic, and particular attention is devoted to francophone writing from outside France. Written by an international team of specialists, entries cover individual authors and works - over 3,000 of them - from the troubadours to Césaire, and from La Princesse de Clèves to La Vie mode d'emploi. Each is discussed in detail within their historical, cultural, and intellectual context. Among the new features of the Companion are the substantial essay-entries, reflecting up-to-date scholarship and theoretical debates on topics such as: - literary movements and genres - historical subjects such as chivalry, or Occupation and Resistance in wartime France - movements of thought from Scholasticism to feminism - linguistic topics - the sciences - the arts and media, including opera, cinema, and press. (shrink)

This two-volume collection brings together Michael C. Rea's most substantial work in analytic theology. The first volume considers the nature of God and our ability to talk and discover truths about God, whereas Volume II focuses on theological questions about humanity and the human condition. -/- The chapters in the first part of Volume I explore issues pertaining to discourse about God and the authority of scripture. Part two focuses on divine attributes, while part three discusses doctrine of the (...) trinity and related issues. Part one of Volume II considers the doctrines of the incarnation, original sin, and atonement. Part two examines the problem of evil, the problem of divine hiddenness, and a theological problem that arises in connection with the idea God not only tolerates but validates a response of angry protest in the face of these problems. (shrink)

It is tempting to think of liberal democracy in terms of immortality. Democracies have survived wars and depressions, Nazis and communists – so much so that at the end of the Cold War Francis Fukuyama famously declared the “end of history.” In The Culturalist Challenge to Liberal Republicanism, Michael Lusztig assesses the risks that multiculturalism and other forms of culturalism pose to liberal democracy. Establishing the nature of the current regime and exploring the emergence of a cogent theory of (...) justice grounded in both liberal and republican theory, Lusztig demonstrates the inconsistencies between liberal republicanism and culturalist theories of justice. Exploring both the institutional and cultural effects of the tension between culturalism and liberal republicanism, he seeks a balanced view that falls somewhere between Fukuyama’s optimism for regime mortality and the pessimism inherent in the work of more conservative theorists like Samuel Huntington. Lusztig concludes that the narrowness of liberal republican justice is ameliorated by multiculturalism, but the hidden danger is that multiculturalism can serve as a stalking horse for more pernicious agendas. Given the increasing cultural diversity faced by North American and European nations, The Culturalist Challenge to Liberal Republicanism has important implications for political stability in the twenty-first century. (shrink)

Even though the measurement of fear of crime in criminological research commenced a few decades ago, specific populations, such as social activists, remain undocumented. This article is an attempt to address this gap. A study was conducted among 153 social activists involved in exposing corruption and irregularities that take place in the government system in India. This article explores the gap between the fear of crime and actual victimization among the specific social activists in India. The results indicate activists expressed (...) moderate fear of any one form of victimization including verbal and emotional, physical, and sexual victimization. It was also found that one-third of them have reported facing some form of abuse. The research implications are discussed. (shrink)

Professor Ziman's project in his paper 'No man is an island' is to promote the understanding of science as a social enterprise. His main enemy is what he calls 'methodological solipsism' according to which 'the world of things and beings is surveyed and interpreted from the point of view of a single individual', and scientists think of themselves as lone explorers relying only on 'the evidence of their own eyes and their rational inferences concerning the hidden mechanisms by which these (...) personal percepts may be generated'. (shrink)

There is a lack of research on why certain international accountability standards (IAS) are more prone than others to being decoupled from organizational practices. Applying a neo-institutional theory perspective to IAS we theorize that the structural dimensions of the standards themselves can increase the likelihood of organizations adopting IAS standards in form but not in function.

-/- Following the Mental Capacity Act (MCA) becoming law in 2005, and prior to its coming into force in 2007, there was a sustained effort to train support staff in the many social care settings where this new law was applicable. This training drive was necessary because, prior to the MCA, mental capacity law had evolved in the courts through consideration of a small number of cases that concerned serious medical treatments. These included the withdrawal of artificial nutrition and hydration (...) (Airedale NHS Trust v. Bland [1993]), blood transfusion (Re T [1993]), tissue donation (Re Y [1997]) and the provision of experimental medication for terminal illness (Simms v. Simms and another (2003)). In line with the Law Commission’s recommendations, the MCA extended the application of the law to ‘all acts in connection with care or treatment’ (MCA, Section 5), meaning that, overnight, social care settings and informal family care environments immediately fell within the scope of the legislation. (shrink)

Der Titel meines Vortrags bezieht sich nicht auf heftige Auseinandersetzungen in der heutigen Hegelrezeption, sondern auf den gleichnamigen Abschnitt der Phänomenologie des Geistes von 1807: “Das geistige Tierreich und der Betrug oder die Sache selbst.” Dieser verhältnismäßig wenig beachtete und womöglich noch weniger verstandene Abschnitt ist meines Erachtens einer der wichtigsten im ganzen Buch. Ich möchte deshalb heute versuchen seine Bedeutung etwas aufzuklären.

Loven is het verheerlijken en aanbidden van wat ons bevattingsvermogen en begrip te boven gaat. Dat maakt het een religieuze aangelegenheid: het voorwerp van lof is transcendent, blijvend en troostrijk. Wanneer het over menselijke, imperfecte zaken gaat, zoals de politiek, weten we dat we lof moeten behoeden voor afgoderij. Daarom spreken we in die context in plaats van aanbidding over loven als begrensde rechtvaardiging, als een rationele afweging. In de politiek klinken geen lofzangen. De taal van de politiek moet de (...) spreektaal van het volk zijn over het hier en nu, de echte wereld van de mogelijkheden, niet het transcendente hiernamaals. Het is een menselijke wereld waar we vat op hebben, waar we elkaar in de ogen kunnen zien, vanuit rationele overwegingen waardering kunnen toekennen en onthouden, in plaats van op onze knieën neer te vallen en eer te betonen aan een rechtvaardigheid en genade die ons begrip te boven gaat. Politiek is een realistische ontgoocheling voor en door het volk en dat is precies wat haar zo waardevol maakt. (shrink)

Although I am neither a Nazi nor an anti-Semite (quite the contrary, in fact), I like the music of Richard Wagner. Why do I like his music? Mainly because I find it intoxicating. Intoxicate: To cause stupefaction, stimulation, or excitement by or as if by use of a chemical substance.) I admit that this is not a very deep reason. But I’m not very deep. (My years as an analytic philosopher would have drained any depths I may once have had.) (...) Although Mark Twain once described Wagner’s music as ‘better than it sounds’, it actually sounds better than it is, since intoxicating substances deceive our senses. (Think of the love potion in Tristan.) There are, I grant, other more serious reasons to like and to value Wagner’s music. Rather than rehearse any of them, I’m going to turn to an annotated list of some of my favorite recordings. (shrink)

In recent years a number of books have been published that offer short autobiographical essays of academics, focusing on their research and how their life history affected their scholarly development. These could be labeled as "intellectual journey narratives." Some volumes focus on philosophers and their religious faith or lack thereof (e.g., Clark, 1997, Antony, 2007). Psychology has its own version of the intellectual journey narrative, in T. S. Krawiec's (1972, 1974, 1978) multivolume set of autobiographical essays by contemporary psychologists. In (...) 1987, Rosemary Pilkington edited her first volume of essays entitled Men and Women of Parapsychology: Personal Reflections, Esprit Volume 1. It contains autobiographical essays by Jule Eisenbud, Montague Ullman, Jan Ehrenwald, Eileen Coly, Joseph H. Rush, Gertrude R. Schmeidler, Emilio Servadio, Renée Haynes, Hans Bender, Karlis Osis, George Zorab and Bernard Grad. The second (2013) volume contains autobiographical essays by Mary Rose Barrington, Eberhard Bauer, William Braud (now deceased), Stephen Braude, Richard S. Broughton, Larry Dossey, Sally Rhine Feather, Erlendur Haraldsson, Arthur Hastings, Stanley Krippner, Lawrence LeShan, Roger Nelson, John Palmer, Guy Leon Playfair, William G. Roll (now deceased), Serena Roney-Dougal, Stephan A. Schwartz, Rex G. Stanford, Russell Targ, Charles T. Tart, and Walter von Lucadou. Between the two volumes almost every significant contemporary parapsychologist is represented, with the major exceptions being the late John Beloff and the late Ian Stevenson. (shrink)

Designing complex products involves working with uncertainties as the product, the requirements and the environment in which it is used co-evolve, and designers and external stakeholders make decisions that affect the evolving design. Rather than being held back by uncertainty, designers work, cooperate and communicate with each other notwithstanding these uncertainties by making assumptions to carry out their own tasks. To explain this, the paper proposes an adaptation of Kendall Walton’s make-believe theory to conceptualise designing as playing games of make-believe (...) by inferring what is required and imagining what is possible given the current set of assumptions and decisions, while knowing these are subject to change. What one is allowed and encouraged to imagine, conclude or propose is governed by socially agreed rules and constraints. The paper uses jet engine component design as an example to illustrate how different design teams make assumptions at the beginning of design activities and negotiate what can and cannot be done with the design. This often involves iteration – repeating activities under revised sets of assumptions. As assumptions are collectively revised, they become part of a new game of make-believe in the sense that there is social agreement that the decisions constitute part of the constraints that govern what can legitimately be inferred about the design or added to it. (shrink)