Public understanding of climate change has been a topic of environmental social sciences research since the early 1990s. To date, temporal change in climate change understanding has been approached almost exclusively using quantitative, survey-based methodologies, which indicate that people's responses on a limited number of measures have indeed altered in response to changing circumstances. However, quantitative longitudinal evidence can be criticised for presenting an overly simplistic view of people's beliefs and values. The current study is the first to explore changes (...) in public understanding over an extended time period using in-depth qualitative methods. The study utilises a novel longitudinal methodology to explore changes in discourses across six separate datasets collected over the period 1997-2010, comprising a total of 208 public participants from across Great Britain. We find for the first time that discourses regarding the relevance of climate change to everyday life, and concerning rationales for personal action have exhibited subtle but important shifts over this period. By contrast, other aspects of public understanding have exhibited considerable stability over time, particularly with respect to ethical principles concerning stewardship of nature, justice and fairness. We conclude by distinguishing between three scales of change in public understanding of climate change: relatively short-lived movements in attitudes as revealed by survey data and influenced by transitory phenomena; slower shifts in public discourses that track changing cultural contexts; and enduring ways of understanding climate change that are tied to longer-term ethical foundations. (shrink)

Tailoring climate change messages to a particular spatial scale (e.g. a specific country or region) is often seen as an effective way to frame communication about climate change. Yet the empirical evidence for the effectiveness of this strategy is scarce, and little is known about how recipients react to spatially-framed climate change messages. To learn more about the effects and usefulness of different spatial frames as a communication and engagement tool, we conducted a study in which we presented members of (...) the general public with either a national or a global framing of climate change. In contrast to previous spatial-framing studies, the present research used semi-structured interviews – rather than survey questions – to obtain rich, in-depth information about participants’ views of climate change. Irrespective of the framing, participants revealed associations that were located at various spatial scales. Moreover, when participants talked about climate change, they repeatedly switched between different spatial scales, revealing patterns that were consistent with seeking to preserve existing beliefs and preferences. These findings improve our understanding of how the public represents climate change, and provide a novel explanation as to why simple spatial framing often fails to achieve the anticipated effects. (shrink)

Humans have a much longer juvenile period (weaning to first reproduction, 14 or more years) than their closest relatives (chimpanzees, 8 years). Three explanations are prominent in the literature. (a) Humans need the extra time to learn their complex subsistence techniques. (b) Among mammals, since length of the juvenile period bears a constant relationship to adult lifespan, the human juvenile period is just as expected. We therefore only need to explain the elongated adult lifespan, which can be explained by the (...) opportunity for older individuals to increase their fitness by providing for grandchildren. (c) The recent model by Kaplan and colleagues suggests that longevity and investment in "embodied capital" will coevolve, and that the need to learn subsistence technology contributed to selection for our extended lifespan.We report experiments designed to test the first explanation: human subsistence technology takes many years to learn, and spending more time learning it gives reproductive benefits that outweight lost time. Taking away some of this time should lead to deficits in efficiency. We paid Hadza foragers to participate in tests of important subsistence skills. We compared efficiency of males and females at digging tubers. They differ greatly in time spent practicing digging but show no difference in efficiency. Children who lost "bush experience" by spending years in boarding school performed no worse at digging tubers or target archery than those who had spent their entire lives in the bush. Climbing baobab trees, an important and dangerous skill, showed no change with age among those who attempted it. We could show no effects of practice time.These findings do not support what we label "the practice theory," but we discuss ways in which the theory could be defended; for example, some as-yet-untested skill may be greatly impaired by loss of a few years of the juvenile period. Our data also show that it is not safe to assume that increases in skill with age are entirely due to learning or practice; they may instead be due to increases in size and strength. (shrink)

Our recent review demonstrates that “purity” is a messy construct with at least nine popular scientific understandings. Cultural beliefs about self-control help unify some of these understandings, but much messiness remains. The harm-centric theory of dyadic morality suggests that purity violations can be comprehensively understood as abstract harms, acts perceived by some people (and not others) to indirectly cause suffering.

We report on the small-scale (0.5 13 h - 1M, a large-scale bias of ~2.0 and a satellite fraction of 12 ± 2 per cent. Thus, these galaxies occupy haloes with average masses in between those of the higher redshift BOSS CMASS sample and the original SDSS I/II luminous red galaxy sample © 2012 The Authors Published by Oxford University Press on behalf of the Royal Astronomical Society © doi:10.1093/mnras/sts314.

Designer Biology: The Ethics of Intensively Engineering Biological and Ecological Systems consists of thirteen chapters that address the ethical issues raised by technological intervention and design across a broad range of biological and ecological systems. Among the technologies addressed are geoengineering, human enhancement, sex selection, genetic modification, and synthetic biology.

People with lived experience are individuals who have first-hand experience of the medical condition being considered. The value of including the viewpoints of people with lived experience in health policy, health care, and health care and systems research has been recognized at many levels, including by funding agencies. However, there is little guidance or established best practices on how to include non-academic reviewers in the grant review process. Here we describe our approach to the inclusion of people with lived experience (...) in every stage of the grant review process. After a budget was created for a specific call, a steering committee was created. This group included researchers, people with lived experience, and health systems administrators. This group developed and issued the call. After receiving proposals, stage one was scientific review by researchers. Grants were ranked by this score and a short list then reviewed by people with lived experience as stage two. Finally, for stage three, the Steering Committee convened and achieved consensus based on information drawn from stages one and two. Our approach to engage people with lived experience in the grant review process was positively reviewed by everyone involved, as it allowed for patient perspectives to be truly integrated. However, it does lengthen the review process. The proposed model offers further practical insight into including people with lived experience in the review process. (shrink)

In this essay, I sketch a preliminary, phenomenological definition of black horror cinema. I argue that black horror films are films in which blackness and antiblackness are depicted as unintelligible. I build this definition first by arguing that horror films generally evoke a mood of Heideggerian uncanniness, by which I mean that they create a global affective state in which the world is experienced as unintelligible. I then turn to the Afropessimist theorizing of Frank B. Wilderson, who proposes both (...) that blackness and antiblackness are phenomenologically graspable as unintelligible, and that cinema resists this unintelligibility by warping blackness and antiblackness. However, I thus contend that black horror is an exception to this rule. Black horror films take advantage of horror’s uncanny mood to craft a filmic world in which blackness and anti blackness are unintelligible. (shrink)

In the debate over whether mathematical facts, properties, or entities explain physical events (in what philosophers call “extra-mathematical” explanations), Aidan Lyon’s (2012) affirmative answer stands out for its employment of the program explanation (PE) methodology of Frank Jackson and Philip Pettit (1990). Juha Saatsi (2012; 2016) objects, however, that Lyon’s examples from the indispensabilist literature are (i) unsuitable for PE, (ii) nominalizable into non-mathematical terms, and (iii) mysterious about the explanatory relation alleged to obtain between the PE’s mathematical explanantia (...) and physical explananda. In this paper, I propose a counterexample to Saatsi’s objections. My counterexample is Frank Jackson’s (1998a) program explanation for color experience, which I argue needs recasting as an extra-mathematical PE due to its implicit reliance on reflectance, a property that suffers conceptual regress unless redefined with Fourier harmonics. Pace Saatsi, I argue that this recast example is an authoritative PE, non-nominalizable, and minimally esoteric. Important for the indispensability debate at large, moreover, is that my counterexample reifies Fourier harmonics without the Enhanced Indispensability Argument (an argument to which Lyon applies PE as a premise). Indispensabilists have long overlooked the conditionalization of a limited mathematical realism on property realism, and my counterexample to Saatsi exploits this conditionalization. (shrink)

This paper is a contribution to the ongoing studies revolving around the fields of Afro-Pessimism and Non-Philosophy. It is focused mostly on a short essay that Francois Laruelle wrote in 1989 called "The Concept of Generalized Analysis or 'Non-Analysis" that eventually became part of a larger work called Theorie des Etrangers, while also drawing on the latter for support. The focus is set not in terms of exegesis or commentary but in tandem with the work of Frank Wilderson III (...) to borrow from both of their works and formulate a move from the "White restrained Unconscious" to the " generalized Unconscious". In the first section I articulate Laruelle and Wilderson's critiques of the common-sense image of the Unconscious. And in the second section I make the move from the White restrained Unconscious to the generalized Unconscious by arguing that the former is embedded within a metaphysical sovereignty of desires that excludes desires. The "White restrained Unconscious" is constituted by what Laruelle calls a "half loss" or a loss which loses itself. For this reason the generalized Unconscious cannot appear within it, for it is an absolute loss, or what Laruelle calls the Joui-sans-Jouissance. The White generalized Unconsicous blocks loss out by a transference mechanism. The opening up of the White restrained Unconscious to the generalized Unconscious which is its Identity in the last instance can only be done by "ending the World". Using Jared Sexton's notion of the "social life of social death" I show that this desire to end the world allows for a seeing from perspective of the "One" which is the subject position of the Non-Analyst and allows for a dualysis of the desires of the White restrained Unconscious. (shrink)

This article considers today’s ‘post-digital’ political publishing through the material forms of an experimental book, The 2015 Baltimore Uprising: A Teen Epistolary. Anonymously published and devoid of all editorial text, the book is comprised entirely of some 650 screen-grabbed tweets, tweets posted by black Baltimore youth during the riots that ensued on the police killing of Freddie Gray. It is a crisis-ridden book, bearing the wrenching anti-black terror and rebellion of Baltimore 2015 into the horizon of publishing. Drawing on critical (...) theories of books and digital media, and bringing Saidiya Hartman and Frank Wilderson to bear on issues of publishing, the article appraises seven aspects of this book’s materiality: its epistolary structure and rupture with the book-as-closure; its undoing of the commodity form of books; the ‘poor image’ of its visual scene; its recourse to facial redaction and voiding of narrative progression; and its destabilization of readers’ empathy. (shrink)

Synge, with his “fully-flavoured” Hiberno-English established a tradition of Irish theatrical eloquence that has come down into the contemporary period in the lyrical fluencies of Brian Friel, the vatic speech of Frank McGuinness and the Midlands poeticism of Marina Carr. Tom Murphy, however, set a different sort of precedent, resistant to such eloquence, forging a stage speech instead from the broken language of the inarticulate. The aim of this paper is to explore the rejection of ‘poetry talk’ in contemporary (...) Irish drama, and the various ideolects created by Billy Roche, Conor McPherson, Martin Mc- Donagh, Mark O’Rowe and Enda Walsh. (shrink)

Self-reflection, as the hallmark of the modern age, originates more profoundly with Dante than with Descartes. This book rewrites modern intellectual history, taking Dante’s lyrical language in Paradiso as enacting a Trinitarian self-reflexivity that gives a theological spin to the birth of the modern subject already with the Troubadours. Dante’s thought and work indicate an alternative modernity along the path not taken. This alternative shows up in Nicholas of Cusa’s conjectural science and in Giambattista Vico’s new science of imagination (...) as alternatives to positive empirical science. (shrink)

Frank Herbert’s Dune is the biggest-selling science fiction story of all time; the original book and its numerous sequels have transported millions of readers ...

The financial crisis of 2008 raised the politics of regulation to a new level of practical and scholarly attention. We find that recent reforms in U.S. financial markets hinge on intellectual resources and new organizational actors that are missing from existing concepts of regulatory capture or business power. In particular, small advocacy groups have proven significantly more successful in opposing the financial services industry than existing theories predict. By maintaining the salience of reform goals, elaborating new analytic frameworks, and deploying (...) specialized expertise in post-enactment debates, smaller organizations have contributed to a diffuse but often decisive network of pro-reform actors. Through the rule-writing process for macroprudential supervision and derivatives trading, these small organizations coalesced with other groups to form a new stability alliance that has so far prevented industry groups from dominating financial regulation to the degree that occurred in earlier cases of regulatory reform. (shrink)

Unique in all of literature, the Confessions combines frank and profound psychological insight into Augustine's formative years along with sophisticated and beguiling reflections on some of the most important issues in philosophy and theology. The essays contained in this volume, by some of the most distinguished recent and contemporary thinkers in the field, insightfully explore Augustinian themes not only with an eye to historical accuracy but also to gauge the philosophical acumen of Augustine's reflections.

During the intense philosophical and theological renaissance of the Russian Silver Age, the German Cardinal Nicholas of Cusa (1401–1464) received a unique appraisal in the work of Semyon Liudwigovich Frank (1877–1950), hailed by some as ‘the greatest Russian philosopher’. This paper will show that five of Frank's central philosophical arguments can be traced directly to Cusa's writings. Once these key arguments are taken together with Frank's own comments about Cusa, it can be concluded that Frank (...) saw himself as Cusa's modern successor, presenting his ideas in a different intellectual context. In this sense, we can speak of Frank as the ‘Russian Cusanus’. The arguments in question include Cusa's docta ignorantia, our knowledge of being, the recognition of absolute being as ‘non‐other’, the identity of possibility and actuality in the absolute, and finally the coincidentia oppositorum. (shrink)

A high school drop-out who served in the American army and then managed to slip into Oxford on the G.I. bill, Frank Cioffi gained a considerable public reputation in Freudian and Wittgensteinian circles. Frank Cioffi: The Philosopher in Context is an account of his conversation is written in a Boswellian spirit, capturing the sharp intelligence, boisterous sense of humour and wealth of illustration Cioffi was able to bring to bear on life's biggest problems when he was, as if (...) were, off-duty. Tackling subjects such as the unruly body, the challenge of art, dealing with failure, the lure of science, the meaning of life, our understanding of others, depression, the case for suicide, and death, David Ellis describes how a philosopher who was profoundly influenced by Wittgenstein dealt with general issues and creates a vivid impression of an unusual and gifted individual. This portrait is followed by a post-script in which Nicholas Bunnin, who worked in the philosophy department at Essex when Cioffi was a professor there, situates him in a more strictly academic context and discusses his less well-known essays on literary criticism and the behavioural sciences, arguing for Cioffi's potential to inspire those seeking a role for analytic philosophy within the broader scope of humanistic philosophy. A mixture of personal portrait and academic introduction, Frank Cioffi: The Philosopher in Context provides an elegant and enjoyable tribute to Cioffi as both man and philosopher. (shrink)

The widespread assessment of the early period of Semyon L. Frank’s work as being influenced by German Neo-Kantianism is in need of a critical scrutiny. There are several reasons why the Russian philosopher’s interest in Neo-Kantianism merits a closer look. First, two systemic theories belonging to different trends exerted a decisive influence on Russian philosophy in the late nineteenth and early twentieth centuries: German Neo-Kantianism and Vladimir Solovyov’s school of all-unity. Second, Frank himself and the German Neo-Kantians considered (...) Nicholas of Cusa to be one of their forerunners and pointed out the importance of his mathematical ideas for their mathematical studies. Thirdly and lastly, Frank paid particular attention, especially in his formative period as a philosopher, to the leading trend in the early twentieth century, namely German Neo-Kantianism, which led some students of his work to believe that German Neo-Kantianism played the decisive role in Frank’s abandonment of Marxism in favour of religious ontology. Frank’s fundamental disagreement with German Neo-Kantianism was expressed in his work The Object of Knowledge in which he criticised the Neo-Kantian concepts of number and time. Although Frank rightly points out the one-sidedness of the Neo-Kantian definition of number, most notably in the works of the Marburg philosopher Paul Natorp, on the whole his criticism of the Neo-Kantian concept of number and time as being different from his own is not entirely convincing. In my opinion, Frank’s attempt to explain the abstract concept of number through a still more abstract concept of all-unity was not crowned with success because he ignored the experience of Christian theology and the Trinity dogma as well as the profound thoughts of the Rev. Pavel Florensky on this topic. (shrink)

In the early twentieth century, the United States Department of Agriculture (USDA) funded international expeditions with the aim of finding plant specimens for introduction into the agricultural landscape and the new experimental projects in hybridization. One such agricultural explorer, noted for his eponymous lemon, was Frank Nicholas Meyer, an immigrant from the Netherlands whose expeditions in Asia have brought to the United States celebrated fruit and toxic weeds. Neither professional botanists nor farmers, plant hunters like Meyer worked by (...) taking advantage of historical allegiances to academic programs, while leaning on the authority of their newer national institutions. In addition to plants, through photographs that transposed Chinese landscapes to U.S. environmental counterparts, Meyer contributed to the imagination of the agricultural promise of the American West. The era of these plant explorers has ended but their material trace remains in a variety of spaces and modes of existence that have hitherto been disregarded. Reading Meyer’s letters shows the authority and discipline behind his transformation from gardener’s apprentice to professional plant collector. I argue that photographs and plants are understudied material traces that enable historians to re-examine the means by which credit was received, given, and exchanged. By drawing together these traces, I chart the continued importance of exploration and collection in the twentieth century and show the epistemic continuity between nineteenth-century natural history and twentieth-century experimental science. (shrink)

Semen Frank is one of the most interesting and exciting pre-revolutionary Russian religious philosophers to be “rediscovered” after the fall of the Soviet Union. His involvement in Russian pre-revolutionary political and academic life brought Frank into contact with an imaginative, progressive and idealistic group of thinkers whose ranks he then joined. Like Nicholas Berdyaev and Fr. Sergei Bulgakov, Frank put forward his own philosophical views about their world, which was in upheaval, and about human nature. After (...) emigration from the then young Soviet Union, Frank continued to produce his impressive body of work. His ideas are remarkable for their considered, moderate and tolerant nature.This book is a contribution to the ever-growing body of scholarship, which strives to connect Russian thought to its contemporary Western context and continues to facilitate the revival of these fascinating thinkers. In addition to situating Frank’s thought in a Western context, this work seeks to provide an overview of his thought, and introduce his key arguments to those unfamiliar with Russian religious philosophy. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Grounding Human Rights in a Pluralist World by Grace Y. Kao, and: Christianity and Human Rights: An Introduction ed. by John Witte, Frank S. AlexanderZachary R. CaloGrounding Human Rights in a Pluralist World Grace Y. Kao Washington, DC: Georgetown University Press, 2011. 239pp. $28.45Christianity and Human Rights: An Introduction Edited By John Witte and Frank S. Alexander New York: Cambridge University Press, 2010. 390pp. $29.38Grace Kao’s (...) Grounding Human Rights in a Pluralistic World and Christianity and Human Rights, edited by John Witte and Frank Alexander, both contribute to the growing and sophisticated literature addressing the relationship between religious traditions and human rights. Kao’s book opens by asking whether “the very idea of human rights [must] be premised upon a religious or metaphysical idea in order to be conceptually intelligible, sufficiently protected, or practically stable over time” (4). Kao proposes that this question has generally been answered in one of two ways: a “maximalist” response that identifies religion as a necessary foundation for human rights, and a “minimalist” response that rejects this turn to religion. A significant portion of the book is devoted to assessing representatives of these two approaches. Chapter 2 includes a discussion of maximalist thinkers Michael Perry, Max Stackhouse, Hans Küng, and Nicholas Wolterstorff. Chapters 3 through 5 consider different forms of minimalism, including that found in the work of John Rawls and Martha Nussbaum.Kao’s organization of the debate into maximalism and minimalism imposes a useful typology over a diverse range of thought while also establishing interesting points of contact and contestation among various thinkers. At the same time, because the analysis occurs at a rather high level of abstraction, it will be most useful to those already familiar with the texts and thinkers discussed. This is not a text for those seeking a summary introduction. Those less familiar will still profit from the book, but perhaps more from the opening and closing chapters than those discussed here. [End Page 187]Following the discussion of maximalism and minimalism, the final chapter of Kao’s book presents a model for moving beyond the “extremes” of these two dominant approaches (8). At its most basic, human rights, Kao argues, must be grounded in a nonreligious moral realism. This “straddling” of the “minimalist-maximalist divide” is, in certain respects, a creative and bold proposal for reshaping debate about religion and human rights. It defends the universality of human rights as being necessarily grounded in objective values but does not narrowly locate these values in religious sources. Yet, while offering some intriguing insights, the themes of this final chapter never quite come together to form a comprehensive theory. Kao’s proposal is more a selective appropriation of insights from others than a totalizing alternative.Because Kao does not fully develop her model, it is difficult to assess the particular rights claims that follow from its premises. This is evident, for instance, in Kao’s discussion of the so-called marginal cases, where it remains unclear what specific principles and methods have been employed to develop normative positions (160–61). This disconnect between theory and application limits the book’s ability to have an impact on core disputes within human rights. The most significant fault lines within the contemporary human rights debate involve the content and expanse of human rights more than their theoretical grounding, and human rights language often serves as a way to legitimize preferred political goods. Kao not only needs to defend her approach to grounding human rights but also to establish how this particular grounding informs the norms of human rights.Witte and Alexander’s edited volume, Christianity and Human Rights, addresses the relationship between religion and human rights from a quite different perspective. Whereas Kao critically assesses religion’s role as a foundation for human rights, the essays in Witte and Alexander’s book largely explore the meaning of human rights from within a Christian framework. The book does not entirely bypass questions about the warranting role of religion as such, but its concern is not to justify the role of Christianity within human rights but to develop “the budding new human rights hermeneutic of... (shrink)

As the leading contribution to the Common Knowledge symposium “Whatever Happened to Richard Rorty?,” this essay asks why Rorty was so often taken to be saying things that he claimed he was not. The argument is that Rorty's rhetorical approach and jargon engendered this confusion and undermined his effectiveness as a philosopher and public intellectual. The focus here is on two points: first, on how, in his eagerness to shut down attempts to claim a privileged path to Reality, he gave (...) the impression of dismissing not only hierarchies but also distinctions; and second, on how his separation of causes and reasons retained a dualism of the “one world, many perspectives” model that elsewhere he rejected. This essay concludes that leading figures of science studies at the present time, notably Bruno Latour, Isabelle Stengers, and Donna Haraway, better equip readers to move past the feeling of deprivation that comes from shedding centuries-old philosophical assumptions and that their explicit rejection of the nature/culture binary makes their work better suited to addressing the great problem of our time — climate change. (shrink)

In this brief history, philosopher Nicholas White reviews 2,500 years of philosophical thought about happiness. Addresses key questions such as: What is happiness? Should happiness play such a dominant role in our lives? How can we deal with conflicts between the various things that make us happy? Considers the ways in which major thinkers from antiquity to the modern day have treated happiness: from Plato’s notion of the harmony of the soul, through to Nietzsche’s championing of conflict over harmony. (...) Relates questions about happiness to ethics and to practical philosophy. (shrink)

J.S. Russell, Stephen Mumford, and Randolph Feezell have criticized my view that zealous partisans of a particular team are superior to purists, who derive an esthetic pleasure from good play by any team. All three philosophers extol the virtues of purism and Russell defends a pluralistic view that rejects the very idea of an ideal type of fan. In response, I renounce the claim that partisans are superior to purists and instead propose a more modest defense of partisanship. Moderate partisan (...) fans, who constrain their support by moral and esthetic criteria, exhibit admirable concern for their team’s wellbeing, have unique opportunities to display moral virtue, and are necessary for the welfare of competitive sport. Partisans’ choice of team is influenced by arbitrary factors but arbitrariness is built into the very nature of sport and applies equally to purists’ admiration of athletic excellence. It diminishes neither the value of athletic excellence nor the value of partisans’ devotion to their team. (shrink)

This volume presents influential work by Nicholas Wolterstorff at the intersection between political philosophy and religion, alongside nine new essays on the nature of liberal democracy, human rights, and political authority. These novel essays offer an attractive alternative to the public reason liberalism defended by thinkers such as John Rawls.

Qualitative reasoning about space and time - a reasoning at the human level - promises to become a fundamental aspect of future systems that will accompany us in daily activity. The aim of Spatial and Temporal Reasoning is to give a picture of current research in this area focusing on both representational and computational issues. The picture emphasizes some major lines of development in this multifaceted, constantly growing area. The material in the book also shows some common ground and a (...) novel combination of spatial and temporal aspects of qualitative reasoning. Part I presents the overall scene. The chapter by Laure Vieu is on the state of the art in spatial representation and reasoning, and that by Alfonso Gerevini gives a similar survey on research in temporal reasoning. The specific contributions to these areas are then grouped in the two main parts. In Part II, Roberto Casati and Achille Varzi examine the ontological status of spatial entities; Anthony Cohn, Brandon Bennett, John Gooday, and Nicholas Gotts present a detailed theory of reasoning with qualitative relations about regions; Andrew Frank discusses the spatial needs of geographical information systems; and Annette Herskovits focuses on the linguistic expression of spatial relations. In Part III, James Allen and George Ferguson describe an interval temporal logic for the representation of actions and events; Drew McDermott presents an efficient way of predicting the outcome of plan execution; and Erik Sandewall introduces a semantics based on transitions for assessing theories of action and change. In Part IV, Antony Galton's chapter stands clearly between the two areas of space and time and outlines the main coordinates of an integrated approach. (shrink)

Kant's Critique of Judgement analyses our experience of the beautiful and the sublime in relation to nature, morality, and theology. Meredith's classic translation is here lightly revised and supplemented with a bilingual glossary. The edition also includes the important First Introduction.

Computational models will play an important role in our understanding of human higher‐order cognition. How can a model's contribution to this goal be evaluated? This article argues that three important aspects of a model of higher‐order cognition to evaluate are (a) its ability to reason, solve problems, converse, and learn as well as people do; (b) the breadth of situations in which it can do so; and (c) the parsimony of the mechanisms it posits. This article argues that fits of (...) models to quantitative experimental data, although valuable for other reasons, do not address these criteria. Further, using analogies with other sciences, the history of cognitive science, and examples from modern‐day research programs, this article identifies five activities that have been demonstrated to play an important role in our understanding of human higher‐order cognition. These include modeling within a cognitive architecture, conducting artificial intelligence research, measuring and expanding a model's ability, finding mappings between the structure of different domains, and attempting to explain multiple phenomena within a single model. (shrink)

A comparative philosophical consideration of the extremes of humanism, or "Titanism," this book critiques trends in Eastern and Western philosophy and examines solutions to them.

Lucy Allais’s anti-phenomenalist interpretation of transcendental idealism is incomplete in two ways. First of all, like some phenomenalists, she is committed to denying the coherence of claims of numerical identity of appearances and things in themselves. Secondly, she fails to explain adequately what grounds the actuality of appearances. This opens the door to a phenomenalist understanding of appearances. View HTML Send article to KindleTo send this article to your Kindle, first ensure no-reply@cambridge.org is added to your Approved Personal Document E-mail (...) List under your Personal Document Settings on the Manage Your Content and Devices page of your Amazon account. Then enter the ‘name’ part of your Kindle email address below. Find out more about sending to your Kindle. Find out more about sending to your Kindle. Note you can select to send to either the @free.kindle.com or @kindle.com variations. ‘@free.kindle.com’ emails are free but can only be sent to your device when it is connected to wi-fi. ‘@kindle.com’ emails can be delivered even when you are not connected to wi-fi, but note that service fees apply. Find out more about the Kindle Personal Document Service.Appearances and Things in Themselves: Actuality and IdentityVolume 21, Issue 2Nicholas F. Stang DOI: https://doi.org/10.1017/S1369415416000078Your Kindle email address Please provide your Kindle email.@free.kindle.com@kindle.com Available formats PDF Please select a format to send. By using this service, you agree that you will only keep articles for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services. Please confirm that you accept the terms of use. Cancel Send ×Send article to Dropbox To send this article to your Dropbox account, please select one or more formats and confirm that you agree to abide by our usage policies. If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account. Find out more about sending content to Dropbox. Appearances and Things in Themselves: Actuality and IdentityVolume 21, Issue 2Nicholas F. Stang DOI: https://doi.org/10.1017/S1369415416000078Available formats PDF Please select a format to send. By using this service, you agree that you will only keep articles for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services. Please confirm that you accept the terms of use. Cancel Send ×Send article to Google Drive To send this article to your Google Drive account, please select one or more formats and confirm that you agree to abide by our usage policies. If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account. Find out more about sending content to Google Drive. Appearances and Things in Themselves: Actuality and IdentityVolume 21, Issue 2Nicholas F. Stang DOI: https://doi.org/10.1017/S1369415416000078Available formats PDF Please select a format to send. By using this service, you agree that you will only keep articles for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services. Please confirm that you accept the terms of use. Cancel Send ×Export citation. (shrink)