This introduction to the history, philosophy and methodology of human geography explores complex ideas in an intelligible and accessible style. It takes into account the new developments in geographical thought and methods.

Pay for Success (PFS), also known as Social Impact Bonds, is a new contracting mechanism to fund prevention programs, where investors provide capital to implement a social service -- for example, to reduce recidivism by former prisoners. If the service provider achieves agreed upon outcomes, the government pays the investor, usually with a rate of return, based on savings from decreased use of more costly remedial services, such as incarceration. Federal, state, and local agencies play an important role in improving (...) social outcomes for society's most vulnerable populations. A small number of state, local, and foreign governments are employing PFS to fund efforts designed to better serve these vulnerable populations. This book examines how selected PFS projects have been structured and what potential benefits these projects can provide; how selected PFS contracts have been structured to address potential project risks; and the potential roles for the federal government's involvement in PFS projects. This book also provides an overview of the first State-led Pay for Success and Social Impact "Bond" (SIB) project in the nation; examines some of the arguments for and against The Payment by Results (PbR) approach to delivery of public services; and looks at current and planned projects in rehabilitation, welfare to work, the NHS, children's social services and with rough sleepers and with vulnerable young people. (shrink)

This volume works through spatio-temporal concepts to be found in imperial practices and their representations in a wide range of media. The individual cases investigated in the volume cover a broad spectrum of historical periods from ancient times up to the present. Well-known international scholars treat special cases of the topic, using cutting-edge theory and approaches stemming from historical, cartographic, religious, literary, media studies, as well as ethnography.

In dynamic system control, cognitive mechanisms and abilities underlying performance may vary depending on the nature of the task. We therefore investigated the effects of system structure and its interaction with cognitive abilities on system control performance. A sample of 127 university students completed a series of different system control tasks that were manipulated in terms of system size and recurrent feedback, either with or without a cognitive load manipulation. Cognitive abilities assessed included reasoning ability, working memory capacity, and cognitive (...) reflection. System size and recurrent feedback affected overall performance as expected. Overall, the results support that cognitive ability is a good predictor of performance in dynamic system control tasks but predictiveness is reduced when the system structure contains recurrent feedback. We discuss this finding from a cognitive processing perspective as well as its implications for individual differences research in dynamic systems. (shrink)

The influence of environment on social entrepreneurship requires more concerted examination. This article contributes to emerging discussions in this area through consideration of social entrepreneurship in South Africa. Drawing upon qualitative case study research with six social enterprises, and examined through a framework of new institutional theories and writing on new venture creation, this research explores the significance of environment for the process of social entrepreneurship, for social enterprises, and for social entrepreneurs. Our findings provide insights on institutional environments, social (...) entrepreneurship, and the interplay between them in the South African context, with implications for wider social entrepreneurship scholarship. (shrink)

Sport aesthetics is an important but often marginalized field in the philosophy of sport. Kinetic Beauty offers a comprehensive, principled, pluralist introduction to the philosophical aesthetics of sport. The book tackles a wide variety of issues in the philosophical aesthetics of sport, proposing a five-level analysis that coordinates extant scholarship on the same conceptual map, reveals gaps in the literature, and motivates a fresh perspective on stubborn debates and novel topics in the field. This is an excellent resource for professors (...) and students in the philosophy of sport, sport aesthetics, general aesthetics, and the philosophy of art. It is also a fascinating read for those working in kinesiology, sport studies, philosophy, art, and aesthetics. (shrink)

This work analyses Marx's philosophy of nature and shows how it is the basis for his practical philosophy. Previous analysis of Marx's philosophy of nature has considered humans as only natural beings and social beings. But, Marx analyzed humans' relationship to the natural world and to themselves as natural, social, and material. This material feature of human action can server as a basis for social critique and as the foundation for a practical analysis. The first chapter of this book analyzes (...) Marx's philosophy of nature from his early to late works and argues that humans are natural begins that use nature to develop new capacities. This consideration is central in Marx's critiques of Hegel and Feuerbach. The second chapter discusses Marx's material critique of social forms and discusses why the distinction between material action and social action is a key component of Marx critique of capitalism. This chapter also discusses industrial history, ideology, wages, justice, and valorization. The third and final chapter builds on Marx's materialist analysis to develop a standard of practical action that takes human's material activity as its basis. This chapter also discusses classical historical materialist claims, liberal ethical theories, and a practical philosophic consideration of socialism. (shrink)

Blindsight is a hot topic in philosophy, especially in discussions of consciousness. Here I critically examine various attempts to bring blindsight to bear on debates about qualia -- the raw constituents of consciousness. I argue that blindsight does not unequivocally support any particular theory of qualia. It does, however, vindicate the view that there are qualia, despite arguments -- most notably by Daniel Dennett -- to the contrary.

This paper argues that two areas vital to the teaching profession's own development and to the development of its standing in society have been neglected in inservice education and training. The first, an understanding and development of the 'public' dimension of teaching, suggests that teachers have duties and concerns which transcend those of professionals in the private sector because the public domain is a necessary focus for the promotion of collective life as opposed to individual interests. The second, an appreciation (...) of the 'ecological' context of teaching, locates its practice within wider political and social issues and deepens the teaching profession's understanding of itself. The evidence of neglect of these areas is derived from questionnaire data drawn by the authors from primary and secondary schools on their inservice priorities. (shrink)

Abstract: This paper restates the thesis of 'The Requirements of Justice and Liberal Socialism" where it was argued that liberal socialism best meets Rawlsian requirements of justice. The recent responses to this paper by Jan Narveson, Jeppe von Platz, and Alan Thomas merit examination and comment. This paper shows that if Rawlsian justice is to be met, then non-personal property must be subject to public control. If just outcomes merit the public control of non-personal property and this control is not (...) utilized, then justice has been subordinated to the objectively less important institution of private property. (shrink)

Modern money theory is a conjecture concerning fiscal spending and the nature of money. I show that modern money theory provides two interesting insights into distributive justice that have not been addressed in the recent Anglo-American distributive justice literature: (i) that the nature of a sovereign fiat currency allows for some distributive conflicts to be avoided; and (ii) that recent Anglo- American distributive justice theories assume that the economy is at capacity. Based on this, I consider if the policy results (...) of modern money theory can help foster a sense of justice. (shrink)

Stephen Mumford argues that aesthetic and moral values in sport are interdependent, focusing on cases where immorality taints beautiful performance. This interdependence thesis is insightful but, I argue, in need of refinement, as its normative implications are unclear and perhaps implausible. I also challenge Mumford’s perspective on the infamous Dynamo Kiev death match. Whereas Mumford claims that the match’s morally oppressive circumstances detract from it so that ‘it was not something knowingly we should have admired aesthetically’, I argue that, on (...) the contrary, and in light of what Mumford says about other cases, such circumstances actually enhance the game’s aesthetics such that it would be wrong not to appreciate it aesthetically. (shrink)

Lawrence Stenhouse was one of the most distinguished, original and influential educationalists of his generation. His theories about curriculum, curriculum development, pedagogy, teacher research, and research as a basis for teaching remain compelling and fresh and continue to be a counterpoint to instrumental and technocratic thinking in education. In this book, renowned educationalists describe Stenhouseâe(tm)s contribution to education, explore the contemporary relevance of his thinking and bring his work and legacy to the attention of a wide range of students, teachers, (...) teacher educators and others involved in education. Stenhouse saw the primary aim of education as the development of individuality through a creative and critical engagement with culture. He was an early advocate of inclusive education and was committed to making available to all pupils an education that was challenging and empowering. For Stenhouse many of the problems of education stemmed not so much from its content as from the terms and conditions under which students were required to access it. Consequently he pioneered an approach to curriculum reform that stressed the quality of the educational process and the values that defined it, as opposed to âe~rational curriculum planningâe(tm), which stressed the pre-specification of measureable learning outcomes. Stenhouse devised the curriculum reform movementâe(tm)s most ambitious strategy, âe~the process modelâe(tm), and was its principal theorist. His idea of âe~the teacher as researcherâe(tm) lay at the heart of this strategy as the means by which the values that define a worthwhile educational process could be progressively realized by teachers in concrete forms of action within their classrooms and schools. What marked out Stenhouseâe(tm)s unique contribution to the field of curriculum was his distinctive conceptualisation of the relationship between the teacher (authority), the learner (autonomy) and the subject matter (understanding). Founded on his epistemological scepticism and forged in his encounters with expertly discerning teachers who valued and nurtured the intellectual independence of students, Stenhouse acquired an acute appreciation of the ways in which teaching enhances or inhibits, develops or displaces the potential for autonomous thinking of students. He changed the relationship between curriculum theory, educational research and teachers; placing teachers right at the heart of the curriculum development process and the teacher as researcher at the heart of teacher professionalism. (shrink)

I consider an alleged example of a non-transitive causal chain, on the basis of which J. Lee has argued that causation is non-transitive. I show that his analysis of the example rests on too coarse-grained an approach to causal relata. I develop a fine-grained analysis of events which owes much to Dretske’s notion of an allomorphic event, and I use this analysis to show that in the example all the genuine causal chains are indeed transitive. It emerges that when fine-grained (...) analyses of events are possible, causal contexts are aIlomorphicaIly sensitive. (shrink)

Authenticity as an ideal is construed in general as an expression of existentialist unhappiness with the perceived dehumanization of man in modern society. Existential journalism can be seen as rejection of the demands of conformism and compromise of personal convictions that many journalists face. Ethically, existential journalism calls on journalists to live authentic lives, as private individuals as well as in their profession. This means to resist external pressures and to choose to follow a path that can be defended by (...) the individual journalist's inner conscience. Existential journalism, in general, has been more debated in the field of mass media ethics than authenticity. Authenticity is, however, a contested concept, and this essay applies a critical discussion about authenticity as an ethical guide to the field of journalism. Weaknesses in the idea of existential authenticity problematize the existential construal of authenticity as a route to heightened ethical awareness for contemporary journalists. (shrink)

Although philosophers acknowledge the significance of blindsight for theories of mind---indeed, some try to trade on it---they have not given the phenomenon the extended treatment it deserves. In helping to fill this gap, I argue that despite attempts to use it in undermining qualia , blindsight supports realism about qualia, and an identity theoretic account of them. ;In Chapter 1 I argue against attempts by Dennett and the Churchlands to use blindsight in undermining qualia. I complement this by criticizing their (...) more general arguments against qualia. ;In Chapter 2 I argue that blindsight in fact supports realism about qualia. To do so I bring together four separate points from the literature and add to them a fifth, adapted from an observation by Jerry Fodor. ;In Chapter 3 I argue that blindsight is best explained by saying that the qualia patients conspicuously lack are causally involved in normal vision. I also argue that this is not ruled out by principled objections of the usual sort, and is best cashed out by identity-theory. ;In the Conclusion I discuss some of the other areas of philosophical concern on which blindsight has been thought to bear: color-theory, intentionality, theories of knowledge, and issues in perception. (shrink)

This chapter contains sections titled: “In the beginning” … there was Festivus Festivus and Pragmatism Elements of Festivus Festivus Declining Festivus Enduring A Philosophical Airing of Grievances.

In “Divine Foreknowledge and Facts” Paul Helm defends a traditional argument to the incompatibility of foreknowledge and free will “against the attempts of Kenny and some other recent writers to provide a reconciliation.” I shall here set out a reconciliationist position similar to those he attacks, but innocent of the charges he makes against them.The argument, discussed by St. Thomas in the Summa Theologiae, employs the doctrine of the necessity of the past to show that literally prior knowledge of a (...) free action is impossible. Since prior knowledge of an action is past relative to the ·action, the fact of that knowledge is necessary. It is a past fact, and so cannot be undone. From this it follows that the action itself must be necessary; for necessity is transitive, and knowledge of p implies p. But only contingent actions can be free, and so no free action can be foreknown. (shrink)

This chapter shows how The Daily Show targets those political and religious leaders who claim to receive clear revelations from the divine, either by their own particular religious experiences and practices or through sacred texts. It considers some of the ways Stewart calls into question their apparently unquestionable grasp of the mind of God. Philosophers like the famous English thinker John Locke have made their living by carefully examining not only the nature of the world around us, but also the (...) more puzzling aspects of human behavior. For instance, Locke describes and critiques the sort of “enthusiasm” by recognizing that such religiously convicted individuals: “persuade themselves that they are under the peculiar guidance of heaven in their actions and opinions, especially in those of them which they cannot account for by the ordinary methods of knowledge and principles of reason. (shrink)

The first is that we are wrong to suggest that the mainstream is no longer limited to a restrictive orthodoxy of beliefs and assumptions that discourages dissenting voices. In developing his argument, Vernengo claims that our characterization of a cutting edge branch of the mainstream that does not hold to a neoclassical orthodoxy is misleading. Although he states that he accepts our characterization of the economics profession as a complex adaptive system, with many competing views, he sees the cutting edge (...) as a sham. He argues that the true role of the cutting edge is to allow the mainstream to “sound reasonable when talking about reality, while orthodoxy provides authority to the cutting edge.” He calls this an “organized hypocrisy” and calls us naive about the sociology of the economics profession. Because of this naiveté on our part he believes that we are giving bad advice to advocate that heterodox economists should think of themselves as economists first and heterodox economists second. (shrink)

This is the introductory chapter of The Ultimate Daily Show and Philosophy: More Moments of Zen, More Indecision Theory, which shows why and how The Daily Show is philosophically engaging and significant. The book is divided into five “segments”. It starts by focusing on fake news: what's distinctive about it, what it does, how it works (“headlines”). Then it segues into discussions of Jon Stewart as a philosopher figure, reflecting deep concerns some of which have existed for‐literally‐millennia (“live report”). Next (...) it describes politics and critical thinking (“field report”), followed by religion and culture (“interview”), and finally discusses topics like The Colbert Report that are “Daily Show adjacent” (“moment of Zen”). (shrink)

Six years ago, the author wrote a book chapter about why intellectuals, especially philosophers, should study and emulate Jon Stewart if they want to return to being relevant public intellectuals. America needs his brand of popular intellectual criticism even more than we did six years ago, as our civic and political discourse has been almost entirely eclipsed by nasty invective and political spin. Indeed, Stewart's fake news is actually one of our last examples of real, engaged political philosophy that was (...) originally cultivated by some of America's best philosophers. But before this chapter looks more closely at Stewart, it considers why Americans hate intellectuals. The fact that most Americans think that smart people are tricky and that dumb people are honest makes it difficult to be a public intellectual in America. (shrink)

Jon Stewart, a cynic? Perhaps not, according to some die‐hard fans. But it's not difficult to imagine that for many viewers of The Daily Show, even those who enjoy watching the host “speak truth to power,” Stewart is no more than a neatly dressed cynic. The cynics lived in the heart of ancient democracies, confronting accepted habits, unchallenged assumptions, and above all institutional corruption. Their aim wasn't just to avoid what they considered to be harmful pursuits and practices, but to (...) expose and ridicule those traditions that most people unreflectively considered moral and proper. If this chapter looks at Stewart in the context of this “dog philosophy,” it sheds light on the meaning of his role in contemporary culture. (shrink)

Stephen Colbert and Jon Stewart are not the only purveyors of fake news, but they are among the few media figures willing to admit it. Fake news looks a lot like actual news. Both The Colbert Report and The Daily Show push fake news beyond satire. As a result, they enact the postmodern condition described in the philosophical works of Jean Baudrillard (1929–2007). In Baudrillard's terms, these shows are only possible in an age when news has become a simulacrum of (...) “news,” an image of “news” radically unmoored from verifiable reality. Both shows force a confrontation with simulated news, turning it against itself, and refusing to let us viewers off the hook. In a postmodern culture that tempts us to deny that there even is a hook, Stewart and Colbert, as anchors, anchor us to the real. (shrink)

We attempt to clarify divisions made by us in previous work (Colander et al., 2004a,b) between “orthodox, mainstream, and heterodox” in economics, following very useful remarks in Dequech (2007-08), whom we thank. We also provide specific advice for heterodox economists, namely: worry less about methodology, focus on being economists first and heterodox economists second, and prepare ideas to leave the incubator of heterodoxy to enter the mainstream economic debate.