In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:I Am Food: The Mass in Planetary PerspectiveMaria Reis HabitoI Am Food: The Mass in Planetary Perspective. By Roger Corless. Eugene, OR: Wipf and Stock, 2004. 104 pp.In this timely reprint of I Am Food: The Mass in Planetary Perspective (originally published by Crossroad in 1981), the late Roger Corless demonstrates the potential for spiritual and intellectual creativity contained within a stance of dual religious belonging. Corless passed (...) away in January 2007, but this book remains as a way for us to know him and to appreciate, as he did, the possibilities for spiritual revitalization and transformation that may be generated at the intersection and interpenetration of Christian and Buddhist traditions.Corless was raised as a Protestant but as a teenager became deeply engaged with the study of world religions and claimed Buddhism in particular as his own. Eventually he would become a scholar of Chinese Buddhism and a practitioner within the Gelugpa lineage of Tibetan Buddhism. At the same time, however, that the young Corless was being drawn to Buddhism, his connection to his Christian faith was also deepening; his profound experiences of the loving power of God could not be denied even if Christianity's theism could not be easily reconciled with Buddhism's doctrine of emptiness. Instead of leaving one religion for the other, he deepened his engagement with both. He did not seek to synthesize or reconcile Christianity and Buddhism but rather held these traditions together in a dynamic, creative tension and lived each one fully in its turn. When asked about his religious affiliation, Corless would respond playfully that he was "a Buddhist on Mondays, Wednesdays, and Fridays, a Christian on Tuesdays, Thursdays, and Saturday, and a Gaia worshipper on Sundays." In I Am Food, however, Corless shows us that on some Sundays, specifically at the celebration of the Mass, he was both Christian and Buddhist at the same time. The great contribution of this book is in its offering of a fresh and transformative approach to the Mass through the application of the symbolic structures of Tibetan Buddhist mandala visualization as a template for active participation in the communion ritual. [End Page 161]Corless's focus in this book is the ritual of the Mass as celebrated within the Roman Catholic tradition. His conversion from Anglicanism to Catholicism occurred much to his "own surprise," prompted by his discovery in Catholicism of "a curious growing center which had great power and potential." This center "brought together many insights which I had picked up from other religions, and moved them to a new synthesis. This synthesis was concentrated in the oddly named 'Mass' " (p. 13). I Am Food offers a scholarly and personal meditation on the meaning, symbolism, and power contained in this central ritual of Catholicism. This project is signaled in the grammatically awkward but intriguing title of the book's first chapter, "Why Is the Mass?" Corless knows that many routine churchgoers never think or dare to ask this question, and the few who do ask it rarely find satisfactory answers. His book seeks to encourage such questioning among those who are in search of a personal religious experience "away from the dullness of minimalist routine" (p. 34). His very lively, humorous, and slightly irreverent style is intended to take the boredom out of the Mass, providing a very personal and original guide to it, different from the series of "excellent, but ultimately claustrophobic, devotional books on 'the spiritual meaning of the Mass'" (p. 13).Among Christian writings that were influential for his understanding of the Mass, Corless names The Mass in Slow Motion (1948) by Ronald Knox, which attempts to describe the inner meaning of the Mass, and Pierre Teilhard de Chardin's Hymn of the Universe (1965), which describes a vision of the world as sacrament and celebrates Mass as a cosmic event. While Teilhard de Chardin inspires Corless's "planetary perspective" on the Mass, Nicholas Casabilas's A Commentary on the Divine Liturgy (1978) sharpens the focus on "the mystical significance of each and every act of the priest and people" (p. 13).Corless argues that what makes the Mass seem stifling is the notion of... (shrink)

Since the mid-1970s an amazing philosopher has blazed across the philosophic sky—Stephen R. L. Clark. To date he has written twelve books, including _From Athens to Jerusalem, Aristotle's Man, Animals and Their Moral Standing, Civil Peace and Sacred Order, God's World and the Great Awakening, The Mysteries of Religion, The Moral Status of Animals, The Nature of the Beast, and A Parliament of Souls,_ as well as dozens of articles. Critics find him "arresting," "profound," "amusing," and, paradoxically, "irritating." In this (...) first critical work on Stephen Clark, Daniel Dombrowski provides a complete view of this intriguing philosopher and his work. Primarily, Clark's writing has focussed on three seemingly distinct philosophical spheres: philosophy of religion, the moral status of animals, and political philosophy. Unfortunately however, those familiar with one realm of his work, tend not to be familiar with what he has done in the other areas. To truly understand any one of Clark's specific concepts, one must comprehend the overlying philosophy that weaves them together. Dombrowski meticulously and critically assesses a wealth of important ideas and philosophical and theological topics to provide us with a firm grasp of Clark's ideas about God, animals, the environment, and politics. _Not Even A Sparrow Falls_ also tackles the difficult problem of determining Clark's stance among the many ideas he presents with varying degrees of seriousness and with various rhetorical goals in mind, as expressed in _The Moral Status of Animals_: _I am Aristotelian on Mondays and Wednesdays, a Pyrrhonian Sceptic on Tuesdays and Fridays, a Neo- Platonist on Thursdays and Saturdays and worship in the local Episcopalian church on Sundays. _. (shrink)

The piece shares reminiscences of the recently deceased Joseph Margolis. Margolis’s character, pedagogy, and contribution to the philosophical world are considered. Margolis was an important, maverick thinker whose impact on the philosophical community has yet to be fully understood.

The f-word -- Are you a spiritual rebel? -- A unicorn among sheep -- Taking out the sacred trash -- Redefining spirituality -- Spiritual moments -- Week 1: being -- Mindful Monday -- Talking Tuesday -- Wonder-filled Wednesday -- Trekking Thursday -- Fearless Friday -- Seva Saturday -- Sangha Sunday -- Week 2: deepening -- Week 3: expanding -- Rebel with (a lot of) clues -- Revealing higher purpose -- The rebel and the saint (...) -- Reflections and ahas -- G-word alternatives for sacred pondering -- Sacred shout-outs -- About the author. (shrink)

In this paper, I analyze the "surprise exam paradox". I think that the paradox can be avoided and I am going to focus on three points: 1) A conflict arises between reasoning and the confidence in the person that makes the original statement. If we examine the situation by reasoning we conclude that the statement is not going to come true, because we trust the person that states it. However, if it is not possible to happen, it happens, and the (...) person told the truth; 2) There is a disjunction among the days of the week: “or it is the first day or it is the second day or … it is the last day” (or Monday or Tuesday or Wednesday or Thursday or Friday). If I still have not been given the exam by Friday, the only possible conclusion is that the exam will be given on Friday. On Thursday, however, thesituation is completely different; 3) It seems that this paradox is a case of contingent futures, which branching time logics usually solve. The truth-value of the sentences is only relative to the branch that takes place in the end. (shrink)

A teacher announced to his pupils that on exactly one of the days of the following school week (Monday through Friday) he would give them a test. But it would be a surprise test; on the evening before the test they would not know that the test would take place the next day. One of the brighter students in the class then argued that the teacher could never give them the test. "It can't be Friday," she said, (...) "since in that case we'll expect it on Thurday evening. But then it can't be Thursday, since having already eliminated Friday we'll know Wednesday evening that it has to be Thursday. And by similar reasoning we can also eliminate Wednesday, Tuesday, and Monday. So there can't be a test!" The students were somewhat baffled by the situation. The teacher was well-known to be truthful, so if he said there would be a test, then it was safe to assume that there would be one. On the other hand, he also said that the test would be a surprise. But it seemed that whenever he gave the test, it wouldn't be a surprise. Well, the teacher gave the test on Tuesday, and, sure enough, the students were surprised. (shrink)

The conference was originally to have run from Monday the 5th through midday on Saturday the 10th of October and to have included some twenty-three or more papers. But several of the announced participants did not appear. Among these was Shlomo Avineri, who was to have been special guest of honor and opening speaker, but who was prevented from participating, it was announced, by an imminent strike at the Hebrew University of Jerusalem. In actuality there were sixteen papers (...) and twenty-three participants in all. Because of the reduced number of papers it was decided on the 5th that we would meet formally beginning the next day and continue through Thursday the 8th, with Friday the 9th free and a possible general discussion on the morning of the 10th. (shrink)

Most of us believe that theory-change in science has been a rationally analysable process. We believe, that is, that when one theory, Newton’s for example, is replaced as the accepted theory in science by a rival, Einstein’s in the same example, it is because the newer theory turns out to be better than the old in some objective sense and a sense, moreover, crucially related to the experimental evidence. Even those who have abjectly surrendered (at any rate on Mondays, Wednesdays (...) and Fridays) to an overly subjectivist form of Bayesianism, believe this really – hence their desperate pointing in the direction of (in my view, unavailing) results concerning the ‘washing out of priors’. The problem has always been to construct a set of agreed criteria of theory-appraisal that would convincingly yield this generally agreed result. (Of course by ‘most of us’ here I mean ‘most philosophers of science’; nothing I say will cut much ice with some of our benighted sociologist colleagues.). (shrink)

The Sleeping Beauty puzzle provides a nice illustration of the approach to self-locating belief defended by Robert Stalnaker in Our Knowledge of the Internal World (Stalnaker, 2008), as well as a test of the utility of that method. The setup of the Sleeping Beauty puzzle is by now fairly familiar. On Sunday Sleeping Beauty is told the rules of the game, and a (known to be) fair coin is flipped. On Monday, Sleeping Beauty is woken, and then put back (...) to sleep. If, and only if, the coin landed tails, she is woken again on Tuesday after having her memory of the Monday awakening erased.1 On Wednesday she is woken again and the game ends. There are a few questions we can ask about Beauty’s attitudes as the game progresses. We’d like to know what her credence that the coin landed heads should be (a) Before she goes to sleep Sunday; (b) When she wakes on Monday; (c) When she wakes on Tuesday; and (d) When she wakes on Wednesday? Standard treatments of the Sleeping Beauty puzzle ignore (d), run together (b) and (c) into one (somewhat ill-formed) question, and then divide theorists into ‘halfers’ or ‘thirders’ depending on how they answer it. Following Stalnaker, I’m going to focus on (b) here, though I’ll have a little to say about (c) and (d) as well. I’ll be following orthodoxy in taking 1 2 to be the clear answer to (a), and in taking the correct answers to (b) and (c) to be independent of how the coin lands, though I’ll briefly question that assumption at the end. An answer to these four questions should respect two different kinds of constraints. The answer for day n should make sense ‘statically’. It should be a sensible answer to the question of what Beauty should do given what information she then has. And the answer should make sense ‘dynamically’. It should be a sensible answer to the question of how Beauty should have updated her credences from some earlier day, given rational credences on the earlier day. As has been fairly clear since the discussion of the problem in Elga (2000), Sleeping Beauty is puzzling because static and dynamic considerations appear to push in different directions.. (shrink)

(2009). Mellow Monday and furious Friday: The approach-related link between anger and time representation. Cognition & Emotion: Vol. 23, No. 6, pp. 1166-1180.

Let me regale you with yet another variant of the story of Sleeping Beauty. In this one, the experiment takes place in a room with a skylight, so that Beauty can see what the weather is like outside as soon as she wakes up. The weather can be in any one of n different states on any given day. Beauty regards each of these states as equiprobable; moreover, she takes there to be no correlation between the weather on Monday (...) and the weather on Tuesday, or between the weather on either day and the coin-toss. The rest of the story works as usual: Beauty will be awoken on Monday, after which a coin will be tossed; if it lands Tails, she will be woken again on Tuesday having had her memories of the Monday awakening erased; otherwise, she will stay asleep until Wednesday.1 The weather is the only source of variation in her wakings, so if it should happen that the weather is the same on Monday and Tuesday, her total evidence will be exactly the same on both wakings. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Tiny Person, Big ImpactT.S. MoranI met J on a Tuesday, the second day of my new job as the pediatric oncology social worker. Five days later, he died.Although J was 8 months old, he seemed tiny, like a preemie. When I saw him, he was snuggled into the shoulder of the attending physician. It was evident that one of his diagnoses was failure to thrive. He also had (...) what was thought to be a low-grade glioma of the optic pathway, and despite months of treatment, he was declining. It was clear that the team cared for J very much. They visited him, held him, played with him, and sang lullabies to him in Spanish. I was so impressed by their compassion.J had spent about half of his short life at the hospital. He was born prematurely to a young mother, herself in foster care. His mother had numerous obstacles preventing her from visiting often and it did not seem that she bonded well with him. J's mother stated that her boyfriend discouraged her from visiting. She did not have transportation and declined offers of hospital-funded Uber rides. She had little prenatal care or education about becoming a mother.J's mother seemed guarded in her interactions; hesitant to reveal anything that might show her vulnerability. The team was frustrated as it seemed she was not receptive to their efforts. The team was also concerned that she did not fully understand J's condition due to her poor health literacy, despite the use of a certified language interpreter. Still, when she did visit, she was kind and caring and stated that she did not want her foster mother involved in providing J's care.Part of my job was to help prepare the family for discharge to home. I had been speaking to their caseworker from Child Protective Services. She was a strong advocate for both mother and baby. After several meetings with the team that included J's mother and the caseworker, J's mother accepted his prognosis. She was willing to provide care at home with hospice support. She came to the unit several times that week to receive training about his care needs. The hospice nursing visit was scheduled, and J and his mother left the hospital on a Friday.The caseworker called on Monday to tell us that J had passed away peacefully on Sunday. The reaction on the unit was palpable. New residents and seasoned chiefs were teary-eyed and sighing. To some, it seemed like a relief. Given the team's extraordinary care and concern shown to this family, I was not surprised by their emotions.What surprised me was my level of grief. I had spent the 12 years prior serving adult hospice patients; I understood end-of-life care and death's eventuality. I thought I was well prepared. This experience was different from my past. I was able to cope with an adult patient's passing without much distress, accepting that most adults had lived a full life.I felt grief for the team who had invested in J, and for his short life filled with illness and pain. I felt grief for his mother, who had experienced a horrific childhood, had lost her innocence too young, and had been robbed of the opportunity to experience joyful parenting. [End Page 82]The chief recognized the team's need for support and quickly organized a "debriefing." A lot of the team participated, even those who only had brief contact with J. Everyone had a chance to reflect on their experience in caring for this child. Because of my hospice training, I was included. I validated their loss, their efforts, and their love for J. I provided basic grief education, enumerating their possible reactions of sadness, anger, frustration, fatigue, confusion, or numbness, and this helped me to feel like I also contributed to his care. I encouraged self-care—from taking time off, to lingering over an extra cup of tea, to speaking about their experience with me or another social worker.When I spoke about my feelings to my coworkers, they were understanding and acknowledged... (shrink)

The identification and analysis of the spatiotemporal dynamic traffic patterns in citywide road networks constitute a crucial process for complex traffic management and control. However, city-scale and synchronal traffic data pose challenges for such kind of quantification, especially during peak hours. Traditional studies rely on data from road-based detectors or multiple communication systems, which are limited in not only access but also coverage. To avoid these limitations, we introduce real-time, traffic condition digital maps as our input. The digital maps keep (...) spatiotemporal urban traffic information in nature and are open to access. Their pixel colors represent traffic conditions on corresponding road segments. We propose a stacked convolutional autoencoder-based method to extract a low-dimension feature vector for each input. We compute and analyze the distances between vectors. The statistical results show different traffic patterns during given periods. With the actual data of Chongqing city, we compare the feature extraction performance between our proposed method and histogram. The result shows our proposed method can extract spatiotemporal features better. For the same data set, there is little difference in the number distribution of red pixels found in the statistics result of the histogram, while differences do exist in the results of our proposed method. We find the most fluctuated morning is on Friday; the most fluctuated evening is on Tuesday; and the most stable evening is on Wednesday. The distance captured by our method can represent the evolution of different traffic conditions during the morning and evening peak hours. Our proposed method provides managers with assistance to sense the dynamics of citywide traffic conditions in quantity. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:A "Hypostatic Union" of Two Practices but One Person?Paul F. KnitterThis is going to be an awkwardly personal reflection. But that, I understand, is what the assignment given to the members of the Society for Buddhist-Christian Studies panel "Constructing Buddhist Identities in the West" called for: I was asked to reflect upon "How I as a Western Christian have appropriated Buddhist practice and teachings into my religious identity." I'm (...) grateful for this invitation, because it has provided me with the occasion to realize, quite startlingly, that what I have thought and written about my "Buddhist-Christian identity" in the past really isn't quite accurate.But first let me offer a bird's eye, and therefore limited, view of my two-faced identity: I was born into a traditional, not very critical, Catholic family in the Chicago of seventy-three years ago. At thirteen, I decided (against my parents' wishes) to enter a minor seminary in order to become a priest, and went through the whole fourteen years of training. For the last four years of that training I had the profoundly good fortune to be sent to Rome, arriving there in 1962, two weeks before more than two thousand bishops marched into St. Peter's Basilica to start the Second Vatican Council (the renewing effects of which were much more lasting, it seems, in my psyche than in the psyche and structures of the Vatican!). Ordained a priest in 1966 and animated with Vatican II's new openness to other religions, I did a dissertation at the University of Marburg, Germany, on Christian theologies of religions. When I returned to the United States in 1972, I taught theology at Catholic Theological Union in Chicago, and when I decided to leave the Catholic priesthood in 1975, I moved to Xavier University in Cincinnati, where I continued teaching theology for some twenty-eight years.It was during those years, in the 1980s, that I began not only to teach courses on Buddhism but also to practice daily Zen meditation. Gradually, I came to realize that Buddhism, its theory and practice, was seeping into and coloring the way I understood and practiced my Christian creed—to the point that in 2007 I took refuge in the Tibetan Dzogchen tradition and since then have been under the guidance of my teacher, Lama John Makransky. It was around this time that I faced the need to figure out just what or who I was—a Buddhist Christian or a Christian Buddhist. So, typical academic that I am, I wrote a book. [End Page 19]In Without Buddha I Could Not Be a Christian, I declared and defended my primary identity as a Christian who was thoroughly drenched in Buddhism.1 But when I recently read Rose Drew's penetrating analysis of various ways of blending dual religious belonging in her Christian or Buddhist? An Exploration of Dual Religious Belonging, I started to wonder.2 From her ethnographic study of actual dual belongers, she found that (a) some have a primary religious identity (the group to which I thought I belonged), (b) some alternate between both primary identities, (c) some cannot attribute primacy to either or any identity, and (d) some are too bewildered by it all to say anything.3 As I pondered Drew's description and analysis of her interviewees' meanderings back and forth across religious lines, I had to admit that I wasn't sure where I belonged. So when the request for this paper came along, I saw it as an opportunity to help myself sort things out.An Inappropriate AnalogyMy problem is that as my Christian and Buddhist practices have continued over these recent five to ten years, more and more, I cannot keep them apart. They remain clearly distinct, but unlike Roger Corless, of blessed memory, I have not been able to honor their distinct identities by practicing them, as Roger apparently did, separately: being a Buddhist from Monday to Thursday, and a Christian from Friday to Sunday (and then waiting to see what would happen). Rather, for me, when I am at Mass, I hear the words of the Scripture readings or of... (shrink)

Experimental work has shown that spatial experiences influence spatiotemporal metaphor use. In these studies, participants are asked a question that yields different responses depending on the metaphor participants use. It has been claimed that English speakers are equally likely to respond with either variant in the absence of priming. Related studies testing non-spatial experiences demonstrate varied results with a wide range of primes. Here, the effects of eye movement and stimuli presentation modality on comprehension of this question are investigated in (...) different formats. In addition, the results of prior reported controls are re-analyzed in a meta-analysis to verify reliable ambiguity of the test question. Results suggest that English speakers have a baseline preference for the Moving Ego metaphor variant, with a stronger preference in verbal rather than written presentation. The findings have implications both for interpretation of prior studies' results and future study designs. (shrink)

Deleuze's references to Woolf's work, and his work on Bergson, allow for a more far-reaching as well as more nuanced and diverse account of her correspondences with Bergson than have been noted. Her early collection of stories, Monday or Tuesday, reveals a powerful, many-sided metaphysical and aesthetic inspiration that bears out in detailed, various and fundamental ways what can be called the Deleuzian or Bergsonian aspects of Woolf's creativity and style at this crucial phase of her development as (...) a writer. (shrink)

An Internet survey revealed that day-of-the-week (DOW) stereotypes (i.e., “Monday blues”, “Wednesday hump day”, “TGIF”, etc.) were pronounced when subjects predicted their moods for each day of the upcoming week, less obvious when they remembered their moods from each day of the preceding week, and least apparent in the momentary moods they actually experienced on each day. In a second study involving 2-hour, in-home interviews, subjects reporting looking forward to weekends because of the lack of structure and discipline (...) and the freedom to choose activities, yet much of their weekend time was spent fulfilling a need to be productive, which often involved activities that, in many ways, simulated paid work. The content of these interviews suggested that people tend to overvalue future discretionary time on the weekend, assuming that two days of uninterrupted idle time will be more enjoyable than it actually is. In a more general sense, these results suggest that the predicted and remembered moods in the initial survey were driven by DOW stereotypes, which facilitated rapid judgements given the simple scaled response format. However, the depth interviews revealed that moods experienced throughout the week are more nuanced in terms of how they are remembered, described, and linked to recently passed, current, and immediately anticipated events, perhaps explaining why DOW stereotypes were less obvious in the reported momentary moods. (shrink)

The Sleeping Beauty problem—first presented by A. Elga in a philosophical context—has captured much attention. The problem, we contend, is more aptly regarded as a paradox: apparently, there are cases where one ought to change one’s credence in an event’s taking place even though one gains no new information or evidence, or alternatively, one ought to have a credence other than 1/2 in the outcome of a future coin toss even though one knows that the coin is fair. In this (...) paper we argue for two claims. First, that Sleeping Beauty does gain potentially new relevant information upon waking up on Monday. Second, his credence shift is warranted provided it accords with a calculation that is a result of conditionalization on the relevant information: “this day is an experiment waking day” (a day within the experiment on which one is woken up). Since Sleeping Beauty knows what days d could refer to, he can calculate the probability that the referred to waking day is a Monday or a Tuesday providing an adequate resolution of the paradox. (shrink)

In this paper I defend the thirder solution to the sleeping beauty problem by considering the credence Beauty ought to have, upon first awakening, that it is Monday. This leads to problems for the double-halfer and halfer but not for the thirder. In the three cases the credences Beauty ought to have, upon first awakening, that it is Monday are 1, 3/4, and 2/3, respectively. The first value is implausible given that Tuesday awakenings are possible. The second (...) is implausible because Beauty's credence in the day of the week is linked to her credence in the result of the coin toss such that evidence to favor Monday over Tuesday is evidence that should affect her credence in the result of the coin toss. This is contrary to the halfers' claim that, upon first awakening, Beauty has no such evidence. However, the credence of 2/3 assigned by the thirder can be independently defended in a way that mirrors the thirders defense of assigning a credence of 1/3 to Heads. Moreover, recognizing the probabilistic connection between Beauty's credences in the days of the week and the results of the coin toss indicates the nature of Beauty's inadmissible information. Beauty's loss of information regarding the day is relevant to the credence she should assign to Heads. (shrink)

From Thursday to Saturday, October 4 to 6, 1984, at Russell Sage College in Albany, New York, upwards of 75 members of the Society and friends of Hegel attended the meeting which was devoted to Hegel’s philosophy of spirit, or to the substance and topics presented in their mature form in Part III of the Encyclopedia.

This study explores the history of the Hagia Sophia Mosque and its religious music forms, with a particular focus on how these forms are applied in the newly reopened Hagia Sophia. All genres performed here are executed by imams and muezzins who are highly skilled in their fields, making it a model for both contemporary performers and future generations. The study examines the types of mosque music performed during the five daily prayers, Fridays, holy days, and religious holidays in Hagia (...) Sophia, which has functioned as a mosque since 2020.Analysis reveals that some of these forms are unique to Hagia Sophia in terms of both structure and execution, underscoring the importance of bringing them to light. To this end, extensive research, observation, recording, and notation processes were carried out to document these unique styles. The article provides detailed insights into the maqam (musical mode) dimensions, performance styles, timing, and duration of various mosque music forms, including Qur’ān Tilāwah, Adhān, Ṣalā/Ṣalawāt, Iqāmah, Ilāhī, Mawlid, Miʿrācīyah, Qaṣīdah, Istighfār, Tasbīḥ, and others. The distinct and improvised characteristics of certain forms are also discussed. Furthermore, specific to the Hagia Sophia Mosque, the article includes the notations of the Tasbīḥāt recited at the mihrab after the Fajr prayer on Fridays, Saturdays, and Sundays, as well as the notations of various Istighfār recited in different maqams collectively by the muezzins after each obligatory prayer. (shrink)

I met Ernie in 1965 on the wrestling mats of our high school in North Bergen, New Jersey, a township on top of the plateau overlooking Hoboken and across the Hudson River from Manhattan. Hoboken then was still the Hoboken of Elia Kazan’s “On the Waterfront” (1954).1 Even though the Hudson was less than a mile across at that point, it was a wide spiritual divide. We were Jersey boys, not New Yorkers. Ernie was as ambitious as I was about (...) wrestling, and, so, after the season was over, we used to take a bus to Journal Square in Jersey City, and then walk about eight city blocks to a gym to lift weights. In those days, high schools didn’t have weight rooms; and gyms were scarce, men only, quite filthy, and entirely devoid of cardio equipment and Nautilus machines. They were all sweat, grunts, groans, and clanking iron. By 1968, on Tuesdays and Thursdays, after a grueling wrestling practice at the high school, we would take a bus to New York City (it took about a half hour to get into “the City” by bus, less if the Lincoln Tunnel was not crowded), and then a short subway ride up to the New York Athletic Club on 59th street, across from Central Park, to spend a couple of hours working out with former university wrestling stars—guys in their mid-twenties from places like Oklahoma, Nebraska, and Iowa—who were training to make the Olympic team. Even with all of this wrestling time, we were frustrated by the fact that there was nowhere to work out on Sundays. We investigated and found out that the Jersey City YMCA had a wrestling mat and was open on Sundays. We then spent our Sunday afternoons working out there, so as not to miss a day of wrestling. Wrestling was our savior: a healthy way to get out anger.2 But it wasn’t all wrestling. We did something else too: We talked. We spent many hours together introspecting out loud, and just trying to make sense of things. Ernie has mentioned in print one early topic of discussion: “We spent years trying to solve various logical conundra like how on earth the Virgin Mary could have been a virgin.... (shrink)

This is an unpublished conference paper for the 3rd Annual Jubilee Centre for Character and Virtues conference at Oriel College, Oxford University, Thursday 8th – Saturday 10th January 2015. These papers are works in progress and should not be cited without author’s prior permission.

On Friday the 1st and Saturday the 2nd of December 1995, the Sonderforschungsbereich 340 held a workshop entitled Syntax and Semantics of Partial Wh-Movement. This volume contains most of the papers presented there.1 One of the leading ideas underlying the workshop was that detailed investigation of the partial wh-movement construction provides an excellent test ground for checking assumptions about the syntax/semantics interface.

On Friday God knew everything, including f, a proposition about what Jones would do on Monday; we can write the time-indexed proposition that on Friday God believed f as Bgf. If Jones does not do the thing that makes f true, then the resulting state of affairs will be ∼f. So on Monday, before a certain time – ‘ t time’ – Jones has it in his power to bring it about that ∼f. It seems to (...) follow that on Monday Jones has it in his power to bring it about that on Friday God believed something false. Yet this is impossible, as Bgp ⊃ p . But if f is false – if Jones makes it so on Monday – then so is Bgf, and God is not infallible. So either Jones cannot not do the thing that makes f true, and he has no freewill, or God is not infallible. The traditional responses to this dilemma are subtle, time-honoured and, as I see it, almost completely unconvincing. According to Linda Zagzebski , there are five of them: the Ockhamist response that God’s Friday belief is a so-called ‘soft’ fact, itself a problematic notion; the confused Molinist claim that on Friday God has something called ‘middle knowledge’ , so that God knows what Jones would do, but does not will it or know what Jones would do if … ); and the more sensible but still perplexing solution of Boethius’s that God’s knowing is not in time, so that the time-indexed proposition Bgf is not true. (How does it help to move the knowing that is said to determine our actions from the past to the timeless? It seems to …. (shrink)

On Thursday and Friday, April 8-9, 1993, the University of Georgia in Athens served as the host for a conference on the topic, “Hegel and Modernity.” The conference was organized by Glenn A. Magee with the help of Richard Dien Winfield and Gregory R. Johnson, and was sponsored by the University of Georgia chapter of Phi Sigma Tau, the Department of Philosophy, and the College of Arts and Sciences.

This essay aims to articulate why the Orthodox have historically, and to the present, opposed cremation. Its primary line of argument is that inhumation is a site of “theophanic encounter”: a manifestation of the Glory of God. This theophanic quality is borne out in the scriptures and the Church’s liturgical experience. In particular, the connections between the funeral service and the entombed Christ on Holy Friday and Saturday properly situate the meaning of the post-mortem body. This intimate connection (...) between the deceased and their body is clear in Orthodoxy’s “hylomorphism,” the soul-body unity, which champions the eschatology of resurrection. Finally, all of the above is concretely experienced in the cult of the saints and their relics, which become vehicles for the divine energies: a theophany of Christ’s ongoing conquest of sin and death. Thus, cremation can only be viewed as a tragic misunderstanding of the dual meaning of “doxa” in Orthodoxy: right-belief and right-glory. (shrink)

Aristotelian relativism about the future (as recently defended by MacFarlane ( 2003 )) claims that a prediction made on Monday, such as ‘It will rain’, can be indeterminate on Monday but determinate on Tuesday. A serious objection to this intuitively appealing view is that it cannot coherently be attested: for if it is attested on Monday, then our blindness to what the future holds precludes attesting that the prediction is determinate on Tuesday, and if it (...) is attested on Tuesday (when, suppose, it rains), then the fact that it rains precludes attesting that the prediction is indeterminate on Monday. In this paper, I focus on Moruzzi and Wright ( 2009 )’s recent development of this objection and argue that it fails. This result removes a major obstacle to defending the Aristotelian view. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Power of PersuasionG. Bennett HumphreyA long white coat, the title of doctor, a practiced professional persona and an appointment to the staff of a prestigious university medical center allows the physician to be a persuader of clinical decisions affecting patient management. When this power of persuasion is used to encourage patient compliance with a therapeutic regimen that might be curative for a fatal disease, there is justification for (...) trying to influence the patient to make choices resulting in a positive outcome. But when a physician is asking permission to enter the patient into a research protocol where the primary goal of the study is the hope of advancing knowledge, then much thought needs to be given to the potential abuse of this power of persuasion.In the 1960s, I found myself having to think about recruiting children into research protocols. I had just finished two years of residency in internal medicine and wanted to pursue a career in academic medicine. My primary interest was in laboratory research. To strengthen my training in research, I had competed for a position as clinical fellow in a western university. The fellowship program was designed to expose young physicians to both clinical and laboratory research. The first year was spent on one of the clinical research wards and the second year in a research laboratory. The program was open to residents from surgery, medicine and pediatrics but because there was a shortage of pediatricians in the program, I was required to work on the children’s leukemia ward for one year.The learning curve was steep during the first few months. Naturally, the faculty in pediatrics and the medical literature gave me a technical education in the use of protocols for therapeutic treatment of leukemia. For example, the first protocol used was designated as Phase III, and the goal was to try to cure the patient. A remission could be achieved in over 90 percent of children but the disease recurred. The median duration of these remissions in the mid–1960s was one year. A relapse was followed by progressive disease and death in a matter of weeks, but a new drug of unknown efficacy could be administered. This was a Phase II protocol, and while there was a chance of prolonging life for a month or so, the primary goal was the identification of drugs anti–leukemic activity.The pediatric leukemia ward experience for me as a fellow was unusual. There was more to learn than the treatment of leukemia. To my surprise, the children and their mothers gave me insight into the care of pediatric patients. Each month, the patients were admitted for five days of intravenous chemotherapy. The first day was traumatic with venipunctures, bone marrow aspirations and the establishment of an IV for the daily infusion of drugs. The remaining four days were for social rounds: listening to the children who liked to talk; talking with the ones who liked to listen; putting puzzles together with some toddlers; responding to a request to listen to the heart of a much loved teddy bear; exchanging jokes and riddles; stories about school, the family dog, or a favorite friend; enjoying the banter of the adolescents; and not invading the privacy of a few who didn’t like me, the ward or the therapy. These children were sharing their childhood with me and it took couple of months for me to recognize I was bonding with these little patients. I observed and listened to the mothers caring for their children and stood in awe of the resources that they brought to bear on having children with a fatal disease. A feeling of mutual respect and trust developed between these mothers and me. For an internist, these experiences were profound and very different from my experience treating adults.A professor, an internationally known researcher in the field of leukemia, was in charge of the ward. Formal rounds were conducted on Tuesday mornings when the result of the bone marrow aspirates and the toxicity of the chemotherapy were reviewed. The day–to–day responsibility for [End Page 101] treatment and informing the mothers on the remission status on Mondays was my responsibility... (shrink)

The aim of this paper is to analyze the occurrence of the so called day of the week effects in market return time series from the period of January 2003 to September 2013. The study focuses on four indices of the Warsaw Stock Exchange and additionally five indices of major world stock exchanges. The main data sample was divided into three subperiods in order to determine whether or not the intensity of day of the week anomalies is constant in time. (...) The study revealed a substantial number of the day of the week anomalies in earliest subperiods and very limited evidence of those effects in later ones, giving rise to the conclusion that the intensity of the day of the week anomalies is diminishing with time. The most common effect identified on the WSE was a positive Friday effect. The Monday effect often described in early literature on the subject matter seems to currently occur very rarely. The study also indicates that the day of the week effects were more persistent among stocks with smaller market capitalization on the WSE. (shrink)

The promise of this book is simple: if you buy this book on Friday, you will be better at your job on Monday. Do you ever find yourself: Prioritizing the demands of work over your personal needs? Struggling to build positive and collaborative energy with your team? Watching others gain opportunities while you remain stagnant and overlooked? Every future goal, complicated task, and healthy habit can be broken down into simple, measurable, and tiny skills that can be easily (...) practiced and mastered by removing obstacles, overcoming assumptions, and maximizing your potential at work and in life. In MicroSkills, Harvard-trained physicians Dr. Landry and Dr. Lewiss assert that your success does not require absolute self-sacrifice. You'll learn microskills of prioritizing your health, support systems, and personal boundaries. They encourage a collaborative mindset as opposed to an individualistic one. You'll learn microskills of sponsorship, upstanding, and collaboration. They argue the 'good enough is good enough' mentality can stall your career. You'll learn the microskills of building expertise, organizing tasks, and screening new opportunities. (shrink)

James McGrath's contribution to the proceedings of the first global conference of the Cyberworlds, Virtual Reality project, which took place from Monday 11 August - Wednesday 13 August 2003, in Prague, as part of the At the Interface conference series.

In three articles published in Blackwood's Magazine , one Wilson, under the nom de guerre of Christopher North, propounded the view that Shakespeare's Othello operates on a double time scheme. The represented time in Cyprus is some thirty-three hours, lasting from about 4 p.m. on Saturday till the early hours of Monday morning. If we take this time scheme at face value, there has been no opportunity for Desdemona and Cassio to commit adultery: Iago's insinuations and Othello's suspicions (...) are manifestly absurd. However, another time scheme is in operation as well. By its clock, the protagonists have been in Cyprus for more than a week. For example, we find Bianca, a local courtesan, complaining that it has been ‘seven days and nights, / Eight score eight hours’ since she last saw Cassio, who by the first time scheme had arrived in Cyprus only the day before. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy and Literature 26.1 (2002) 199-206 [Access article in PDF] Notes and FragmentsArt and Friendship Noël Carroll YASMINA REZA'S PLAY Art is about one man, Serge, who buys a painting, and the reactions of his friends, Marc and Yvan, to his purchase. 1 Marc's response is quite volcanic; for him, Serge's purchase of the painting threatens to wreck their friendship. Yvan tries to mediate the disaffection between Serge and (...) Marc, often at the cost of redirecting their hostilities at himself.As the play opens, Marc addresses the audience directly. He says: My friend Serge has bought a painting. It's a canvas about five foot by four: white. The background is white and if you screw up your eyes, you can make out some fine white diagonal lines. Serge is one of my oldest friends. He's done very well for himself, he's a dermatologist and he's keen on art. On Monday, I went to see the painting; Serge had actually got hold of it on the Saturday, but he's been lusting after it for several months. This white painting with white lines. 2This prelude explicitly connects the two major themes of the play—art and friendship (Serge is one of Marc's oldest friends), and the relation thereof. After this brief exposition, then, there is a flashback to the scene where Marc first sees Serge's painting, a painting by Antrios, a famous artist. At first Marc reacts warily, tentatively, but, in almost no time at all, he denounces the painting as shit, despite its whiteness. Marc tries to pass off his vituperation as humor and invites Serge to [End Page 199] laugh along with him. But Serge finds nothing funny about the situation, which deteriorates throughout the play as everyone's nerves fray and angers mount.The action of the play raises an immediate question. Why is Marc's reaction to the painting by Antrios so intense, so violent? Why would a painting endanger a friendship? Why do Marc and Serge seem to be willing to split apart after fifteen years over a matter of taste? Can't they just agree to disagree and leave it at that?But Marc, at least, cannot. He says, "It's a complete mystery to me, Serge buying this painting. It's unsettled me, it's filled me with some undefinable unease." And that undefinable unease is enough to motivate Marc to attack Serge and Yvan savagely to the point where the friendship among them seems no longer possible. But what is the nature of this undefinable unease and what does its existence tell us about the relation of art to friendship?Marc and Serge obviously see the painting very differently. Marc keeps referring to the Antrios as white, prompting Serge to correct him—pointing out that it has diagonals as well as bits of various other colors in it. Perhaps this is author Yasmina Reza's way of signaling that Serge, so to speak, sees something in the painting—sees that there's something to it—whereas for Marc, it's a blank, it's empty, it's nothing, it's worthless. Marc continues to be amazed that Serge has paid two hundred thousand francs for the painting. But it's not the money, as such, that bothers Marc; it is what the money symbolizes: that Serge sees something worthy in that which Marc finds worthless. And this threatens their friendship. Why?One of the earliest conceptions of friendship in Western thought is Aristotle's notion of what he calls the friendship of character or character friendship. This is not the only type of friendship there is—there are also friendships based on such things as expediency—but, for Aristotle, character friendship is the highest sort. This is the type of friendship that obtains between equals—people of equal virtue and excellence.Now you might think that people who are virtuous and excellent already should have little need of friends. They already have it all. 3 But Aristotle suggests that without friends—friends who are... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 22 (2002) 183-187 [Access article in PDF] The 2001 Meeting of the Society for Buddhist-Christian Studies Edward L. Shirley St. Edward's University The annual meeting of the Society for Buddhist-Christian Studies met in Denver, Colorado, on Friday and Saturday, November 16 and 17, 2001. This year's papers addressed the question of "dual belonging" from both Buddhist and Christian perspectives.On Friday afternoon, two papers were (...) delivered, the first paper by Catherine Cornille, who suggested three categories of dual belonging: syncretism, drawing elements from both traditions; belief that both traditions point to a higher reality, which may not be expressible in itself; and inculturation, incorporating local symbols and rituals into a tradition that is being transplanted from elsewhere. She then focused on the issue of inculturation.Inculturation, she argued, assumed an essence of a religion that had independent existence from cultural expressions. The people involved in the process of inculturation may not, in fact, believe that they are dual practitioners, but rather that they are simply expressing the essence of a tradition through new symbols. She understands this as belonging to a symbol from one religious tradition (e.g., Christ) while using the hermeneutical tools of another.The caveat that must be acknowledged in this process, according to Cornille, is that it is impossible to separate religious developments from their roots. For example, while there has been some talk of a "Christian Vedanta," the fact is Vedanta was developed in a particular context, and cannot be separated from its Vedic roots. At the same time, however, it must be admitted that religious traditions have, in fact, historically developed in such a manner. As Cornille points out, Greek expressions are not in themselves Christian, but have in fact helped to shape Christianity, as, for example, in the Nicene Creed.Ruben Habito, who focused more on his personal journey, delivered the second paper. In his late twenties, while still in Jesuit formation, he was sent to Japan and there was introduced to the practice of Zen. He spoke of his meditation on the mu koan, and his first experience of kensho, direct insight. He went on to further koan meditation from there.As he was preparing for ordination as a Jesuit priest, he began to wonder: How did [End Page 183] he still deal with Jesus, the Trinity, Incarnation, and the Paschal Mystery if he was committed to Zen practice? He found his answer in his Jesuit training: He was being called to continued metanoia, the continual movement from self to love. In Zen terms, he was undergoing a continuing process of transformation.In Buddhism, it is said that the myriad beings are one's true self. This is the meaning of the phrase "to be awakened by the myriad beings." In the Buddhist tradition, one of those myriad beings who assist in awakening is the bodhisattva Kanzeon, the Bodhisattva of Compassion. In the Christian tradition, this function is often associated with the Virgin Mary. The iconography of these two figures is often quite similar, to the point that early Jesuits took the figure of Kanzeon to be the Virgin Mary. During times of persecution, Japanese Christians would use a double-sided figure, with Kanzeon on one side and Mary on the other. This composite of Maria-Kannon has become, for Habito, a symbol of the potential of being nourished by the two traditions.The first response was from Jay McDaniel, who drew an analogy from biology. Some trees have two sets of roots, one a deep taproot and the other a secondary root system. Could this be an image for those drawing from two paths?McDaniel's response was based on his personal encounters with two traditions. He spoke of how reading Thomas Merton twenty-five years ago changed his life and helped him overcome a fundamentalist Christian background. He spoke of how Ruben Habito has helped him understand what it means to walk two paths. Like Whitehead, he feels that he can say "yes" to both a Personal God and to the Ultimate Reality of Emptiness... (shrink)

In developing his alternative, Brandom starts from a version of inferential-role semantics according to which an assertion's content is constituted by its place in a field of inferential relations. It is because we have "an independent theoretical grip on the notion of an inference", and of its goodness or badness, that we are able to attain a notion of content that is prior to any of the representational concepts. He stresses that the relevant assessment of inferences is not whether they (...) are logically valid, but whether they are "materially correct," in a sense that Sellars is said to have succeeded in explaining. "As examples, consider the inference from 'Pittsburgh is to the West of Philadelphia' to 'Philadelphia is to the East of Pittsburgh', the inference from 'Today is Wednesday' to 'Tomorrow is Thursday', and that from 'Lightning is seen now' to 'Thunder will be heard soon'. It is the contents of the concepts West and East that make the first a good inference... and the contents of the concepts lightning and thunder, as well as the temporal concepts, that underwrite the third". Subsentential contents are extracted from the sentential contents thereby identified using substitutional methods derived from Frege. (shrink)

Argues for the "thirder" solution to the Sleeping Beauty puzzle. The argument turns on an analogy with a variant case, in which a coin-toss on Monday night determines whether one's memories of Monday are permanently erased, or merely suspended in such a way that they will return some time after one wakes up on Tuesday.

Institution in personal and public history. Introduction -- Institution and life -- Institution of a feeling -- The institution of a work of art -- Institution of a domain of knowledge -- The field of culture -- Historical institution: particularity and universality -- Summary for Thursday's course: Institution in personal and public history -- The problem of passivity: sleep, the unconscious, memory. The philosophy and the phenomenon of passivity -- For an ontology of the perceived world -- Sleep -- (...) Perceptual consciousness and imagining consciousness -- Symbolism -- Dreams -- The Freudian unconscious -- Delusions: gradiva -- The case of Dora -- The problem of memory -- Appendix: three notes on the Freudian unconscious -- Summary for Monday's course: the problem of passivity: sleep, the unconscious, memory. (shrink)

This is that most unusual of academic booksa genuine page-turner! I received this book on a Friday and had finished its 300 plus pages by Monday morningnot, I hasten to add, because it is in any way lightweight but because of its engagingly robust noholdsbarred style.

"[N]o matter how much of a coalition space this is, it ain't nothing like the coalescing you've got to do tomorrow, and Tuesday and Wednesday."This essay is a critical reflection on the centrality of coalitional politics for decolonial feminist philosophy. Decolonial feminisms emerge from multisited struggles with colonization and, as a result, are rich and heterogeneous.1 Thus, the starting point for decolonial feminists must be one that centers on coalitional politics. Women of color have long emphasized the importance (...) of coalition to collective struggle against a matrix of systems of oppression.2 However, the work of forging coalitions is just that, work. Indeed, the work of coalition building, as Bernice... (shrink)

A new philosophical analysis is provided of the notorious Sleeping Beauty Problem. It is argued that the correct solution is one-third, but not in the way previous philosophers have typically meant this. A modified version of the Problem demonstrates that neither self-locating information nor amnesia is relevant to the core Problem, which is simply to evaluate the conditional chance of heads given an undated Monday-or-Tuesday awakening. Previous commentators have failed to appreciate the significance of the information that Beauty (...) gains upon waking, and which is relevant to the conditional chance of heads: de re acquaintance with the awakening itself and the non-locating knowledge that it is an experimental awakening. David Lewis and company are committed to several unjustifiable and unacceptable probability assessments. Previous commentators have in effect confused the information that Beauty undergoes this particular experimental awakening for the information that she undergoes some experimental awakening or other. Lewis in particular thereby illegitimately tips the scales both in favor of heads and in favor of Monday. The Sleeping Beauty Problem is equivalent to a ball-in-urn word problem in elementary probability theory. (shrink)

Despite having been solved numerous times, the surprise quiz paradox persists in the intellectual imagination as a riddle. This dialogue aims to dispel the fallacies of the paradox in an intuitive way through the causal format of a dialogue. Along the way, two contributions are made to the literature. Even if the student knew there would be a quiz at the end of a quizless Thursday, the fact that the quiz will be a surprise Friday would provide a (...) Gettier-style defeater for his supposed knowledge that he will have a quiz Friday. In addition, pace Sorensen (1988), the dialogue explains why the temporal retention of knowledge is essential to the puzzle and not a mere accident. (shrink)

Two groups of researchers released the formal report of data for the human genome last Monday -- on the birthday of Charles Darwin, who jump-started our biological understanding of life's nature and evolution when he published ''The Origin of Species'' in 1859. On Tuesday, and for only the second time in 35 years of teaching, I dropped my intended schedule -- to discuss the importance of this work with my undergraduate course on the history of life. (The only (...) other case, in a distant age of the late 60's, fell a half-hour after radical students had seized University Hall and physically ejected the deans; this time at least, I told my students, the reason for the change lay squarely within the subject matter of the course!). (shrink)

In the December 2015 Issue of the Police Journal Sam Poyser and Rebecca Milne addressed the subject of miscarriages of justice. Cold case investigations can address some of these wrongs. The salient points for attention are those just before his sudden death: Milligan was appointed Private Secretary to Jonathan Aitken, the then Minister of Arms in the Conservative government in 1994. The known facts are as follows: 1. Stephen David Wyatt Milligan was found deceased on Tuesday 8th February 1994 (...) at his Chiswick, West London house where he lived alone. His body was found by his secretary Vera Taggart who was told by Julie Kirkbride where a spare key to his London house was kept and who decided to go to his house that day because he was not answering his telephone. Police said he had made one last telephone call on Saturday evening at 9.00pm. 2. Stephen David Wyatt Milligan had been the elected Member of Parliament (‘MP’) for Eastleigh in Hampshire since 1992. 3. The important topics this MP was addressing in 1994 at the time of his death included: (i) rail privatization plans and the impact through job losses on communities, especially his own constituency of Eastleigh; (ii) arms dealings with Saudi Arabia, especially with his previous intelligence gathered as an economics journalist for esteemed publications; (iii) the UK military industry; (iv) homosexuality among senior government Ministers, as revealed by British footballer Fasanu; (v) personal relationship and planned marriage to his fiancée (Julie Kirkbride) who at the time was a political journalist. 4. Stephen Milligan was also appointed as Parliamentary Private Secretary to Jonathan Aitken, Arms Minister and this position must have required that he came ‘up to speed’ on international arms trade and indeed its relation to bribery and corruption across jurisdictions. Milligan’s experience and knowledge as a former high-level political and economics journalist must have been of huge benefit to government minister Jonathan Aitken who was later imprisoned for perjury. 5. Regarding Stephen Milligan’s death in 1994, the Guardian newspaper in their immediate obituary said that ‘The death of one of the government's most outspoken and loyal supporters will pose a stiff electoral test for the Tories to surmount. He was on the left of the Tory party - he had even had a brief flirtation with the SDP when it was formed - and was a noted Euro-enthusiast… the death of one of the government's most outspoken and loyal supporters will pose a stiff electoral test for the Tories to surmount. Regarding Stephen Milligan’s sudden and unexpected death in 1994, MP David Willetts (Conservative, Havant) said in March 2015, in his address in the House of Commons. ‘…The inevitable ups and downs and triumphs and disasters of politics are among the great features of this place. There are colleagues in all parts of the House who are tolerant and understanding. There are friendships that keep the downs as well as the ups of politics in perspective. Having entered the House in 1992, I think particularly of two good friends, Judith Chaplin and Stephen Milligan, who both died within two years of being elected; that loss stayed with me for a long time...’ 6. On 28 February 2000, in the House of Commons, at Column 106, Mr Mike Hancock (Portsmouth) said, on the deaths of Michael Colvin and of Stephen Milligan MP: ‘I knew Michael Colvin for nearly 30 years, from when he was first elected to Hampshire county council. During my time as leader of that council, he and the late former Member of Parliament for Eastleigh, Stephen Milligan, were usually the only Members of Parliament who readily supported the council when necessary. Michael Colvin supported many ventures in the county of Hampshire. He will be missed here, in his constituency, and in Europe, and I stress that Hampshire has lost a staunch supporter. I am sure that the county will at some stage want to record its regret at his death and its deepest appreciation of the part that he played in its life....’ -/- Mike Hancock had, like Stephen Milligan, served on the Select Committee on Defence. It is interesting that he mentioned Stephen Milligan’s support as MP for Eastleigh when Milligan had only been so appointed a couple of years before his sudden death, as compared to 30 years of support from Mike Colvin. 7. Mr Andrew Robathan (for Blaby) said in the House of Commons Hansard Debates on 27 January1997, (Column 62) (on the registering of sex offenders): ‘I remember the death of my honourable friend Stephen Milligan, who represented Eastleigh. The press reports of the time stated that each Metropolitan police station had a police officer in the pay of newspapers. I do not know whether that is true, but I am aware that the police are not renowned for being entirely secure with their information…’ This statement is mischievous and it has been demonstrated time and time again, as being untrue, especially during the recent press inquiry leading to the four-volume Leveson Report, published in November 2012, into phone hacking and the ethics and culture of the UK media, pursuant to section 26 of the Inquiries Act 2005, and ordered by the House of Commons to be printed on 29 November 2012, ISBN: 9780102981063, by the Stationery Office Limited on behalf of the Controller of Her Majesty’s Stationery Office. In Volume 4 of the 2012 Leveson Report, chapter 4 concluded on the Press Complaints Commission (‘PCC’) and its effectiveness and revealed that the PCC does not initiate its own investigations other than those ‘needed to head off criticism of the press or self-regulation- or to accept complaints from third parties across the board and on a transparent basis… and the report states that ‘the resources of the police are limited’ in terms of being able to fully inspect the Press and media reports. (shrink)

In June 2016, Texas A&M University hosted its inaugural philosophy camp for teens. In this article, we address how running a philosophy camp for pre-college students can have a positive impact on both the campers and the staff, which included philosophy faculty, graduate students (Philosophy and English), and undergraduates. We designed the week-long (Monday through Friday, 9 a.m.–4 p.m.) philosophy camp with three aims: to introduce pre-college students to philosophical thinking and dialogue; to develop an intellectual community among (...) the campers; and to provide a space in which young people could engage as equal partners in a series of spirited philosophical discussions. Drawing chiefly from our local community, we enrolled a diverse group of campers. We organized the week around themes that we thought would be of particular interest to pre-college students while also providing a broad view of the discipline. What we did not anticipate was the intense friendships that were formed, based on a shared love of philosophical ideas. (shrink)

This paper considers three general views about the nature of moral obligation and three particular answers concerning the following question: if on Monday you lend me a book that I promise to return to you by Friday, what precisely is my obligation to you and what constitutes its fulfillment? The example is borrowed from W.D. Ross, who in The Right and the Good proposed what he called the Objective View of obligation, from which he inferred what is here (...) called the First Answer to the question. In Foundations of Ethics Ross repudiated the Objective View in favor of the Subjective View, from which he inferred a Second Answer. In this paper each of the Objective and Subjective Views and the First and Second Answers are rejected in favor of the Prospective View and a Third Answer. The implications of the Prospective View for another question closely related to the original question are then investigated: what precisely is your right regarding my returning the book and what constitutes its satisfaction? (shrink)