We created Justice: The Game, an educational, role-immersion game designed to be used in philosophy courses. We seek to describe Justice in sufficent detail so that it is understandable to readers not already familiar with role-immersion pedagogy. We hope some instructors will be sufficiently interested in using the game. In addition to describing the game we also evaluate it, thereby highlighting the pedagogical potential of role-immersion games designed to teach political philosophy. We analyze the game by drawing on our observations (...) as designers and playtesters of Justice, along with feedback from students obtained in focus-groups conducted shortly after playtesting ended. We present evidence that Justice, compared to conventional instructional methods alone, plausibly enhances student learning of philosophical skills and content by requiring them to practice those skills and put their content-area knowledge to use in a highly-motivating and engaging context. (shrink)

A growing body of research suggests that students achieve learning outcomes at higher rates when instructors use active-learning methods rather than standard modes of instruction. To investigate how one such method might be used to teach philosophy, we observed two classes that employed Reacting to the Past, an educational role-immersion game. We chose to investigate Reacting because role-immersion games are considered a particularly effective active-learning strategy. Professors who have used Reacting to teach history, interdisciplinary humanities, and political theory agree that (...) it engages students and teaches general skills like collaboration and communication. We investigated whether it can be effective for teaching philosophical content and skills like analyzing, evaluating, crafting, and communicating arguments in addition to bringing the more general benefits of active learning to philosophy classrooms. Overall, we find Reacting to be a useful tool for achieving these ends. While we do not argue that Reacting is uniquely useful for teaching philosophy, we conclude that it is worthy of consideration by philosophers interested in creative active-learning strategies, especially given that it offers a prepackaged set of flexible, user-friendly tools for motivating and engaging students. (shrink)

Since 1996, with the premiere of his play, The Beauty Queen of Leenane, Martin McDonagh has emerged as one of the most powerful young voices in the English-speaking theater world. The Pillowman is his most philosophical work. It is a meta-theatrical exercise that obliquely addresses the question of whether theater (and, by extension, literature) can be justified in anything that it says. Or, instead, are some things out of bounds, perhaps sometimes warranting regulation?

The idea that choreographic movements communicate to audiences by kinetic transfer is a commonplace among choreographers, dancers, and dance educators.1 Moreover, most dance lovers can cite their own favorite examples—the bounciness of the Royal Danish Ballet, the stomping of Bharata Natyam performers, the stag leaps in the thundering Greek chorus in Martha Graham’s Night Journey, or the contagious rhythmic transfer that takes over our feet when we watch classic tap dancers like Buster Brown. The perceptual capacity for kinetic transfer was (...) succinctly identified and theorized by John Martin. He called this capacity metakinesis. Martin was influenced by Theodor Lipps’s earlier theory of empathy. Lipps introduced his notion of empathy as a way to characterize our muscular responses to the perceived internal dynamics of inanimate objects under stress and tension, for example, weight-bearing columns and cantilevered boulders. Martin argued analogously about dance. -/- In what follows, we explore and evaluate three general challenges to the existence and significance of kinetic transfer in dance: challenges to the very possibility of kinesthetic understanding in dance, questions about the relevance of kinetic transfer to explanations of artistic communication in dance, and concerns about the relevance of kinetic transfer to evaluative questions germane to dance appreciation. We do not subscribe to every aspect of Martin’s story. Nevertheless, we think that Martin was exceedingly prescient. His speculations appear to be supported by recent research in neuroscience and psychology.We feel as a result that Martin’s comments are highly suggestive of what might be going on in ordinary dance consumers (or at least moderately informed ones). Critically, however, we do not model these contributions in terms of a discrete, stand-alone kinesthetic sense as Martin did. Rather, we argue that metakinesis and kinetic transfer refer to a general crossmodal sensorimotor perceptual capacity that contributes to our understanding and experience of actions in everyday contexts. Nor do we claim that audiences recognize and understand dance solely on the basis of kinetic transfer. Rather, we argue that this sensorimotor capacity is a contributing factor in our perceptual engagement with dance works, one of a range of tools ready to hand to choreographers and dancers for conveying information critical to the content of their works. (shrink)

RésuméL’opuscule de Pascal Expériences nouvelles touchant le vide donne le schéma d’une démonstration physique visant à mettre un terme aux controverses entre plénistes et vacuistes. La forme traditionnelle de la dispute avec laquelle Pascal veut rompre se trouve cependant réactivée par Étienne Noël, qui reprend à son compte des objections plénistes que les Expériences nouvelles n’envisagent comme possibles que pour mieux les invalider. Les lettres de Pascal Au très révérend père Noël et À Monsieur Le Pailleur permettent au contraire de (...) délimiter un autre champ disputationnel que celui auquel Noël obéit. Pascal subordonne la dispute à la reconnaissance de principes épistémologiques communs: la discussion antithétique sur le vide doit être contrôlée par des critères méthodologiques acceptés par tous. Contre la figure de la dispute savante, Pascal définit ainsi un modèle radicalement nouveau: la dispute scientifique. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Cambridge Companion to Galileo ed. by Peter MachamerMartin CurdPeter Machamer, editor. The Cambridge Companion to Galileo. Cambridge: Cambridge University Press, 1998. Pp xii + 462. Cloth, $59.95. Paper, $19.95.The contributions fall into three main areas: Galileo’s work on mechanics, his defense of Copernicus, and his relationship with the church. The relative number of pages devoted to these topics is unusual: the ratio is roughly 3 to 1 (...) to 3.The papers on Galileo’s mechanics and physics are by William Wallace, Peter Machamer, Rivka Feldhay, Wallace Hooper, and Pietro Redondi. Wallace concentrates on unpublished manuscripts from Galileo’s early period, arguing that they reveal Galileo’s intense involvement with Aristotelian philosophy. As in his other writings, Wallace emphasizes the importance of the demonstrative regressus argument for Galileo’s thought, especially for Galileo’s later claim in the Dialogue to have demonstrated the earth’s motion from the phenomenon of the tides. Machamer offers an “Archimedean” [End Page 364] interpretation of Galileo, stressing the Galileo’s use of simple machines, especially the balance, as a model of intelligibility throughout his scientific work. According to Machamer, these machines functioned as something like a Kuhnian exemplar for Galileo, providing the element of necessity and picturability that Galileo deemed essential for scientific explanation. Feldhay explores the role of mathematics in Galileo’s science, arguing that Galileo began to diverge from the Jesuit-Aristotelian tradition once he gave up trying to understand the causes of accelerated motion and focused instead on its geometrical analysis in terms of degrees of velocity. In a useful discussion, Hooper follows the development of Galileo’s inertial mechanics, concluding that even in the Discourses (1638) it is unclear whether Galileo abandoned his pre-Newtonian notion of impetus as the sustaining cause of motion. Redondi examines the relationship of Galileo’s physics to his theology. While Redondi’s conclusion is clear—“Galileo’s physics required God”—his argument is hard to follow, ranging as it does over Galileo’s views on time, atomism, macroscopic and microscopic physics, and cosmogony.Only two articles are directly about Galileo and the Copernican theory but those two pieces, by William Shea and Noel Swerdlow, are models of clarity. Swerdlow focuses on Galileo’s telescopic discoveries 1610–13 while Shea covers the entire period up to the Dialogue of 1632. Unfortunately, this involves repetition of the material about the telescopic discoveries, including some diagrams and illustrations. Tighter editorial control might have avoided this duplication and allowed Shea to devote more time to the fascinating arguments in the Dialogue. What we have is fine, but more would have been better.On Galileo and the church, there are contributions from Ernan McMullin, Richard Blackwell and Marcello Pera. McMullin argues that the seeds of Galileo’s downfall in 1633 were sown in his Letter to the Grand Duchess Christina (1615) in which Galileo endorsed a theory of scriptural interpretation remarkably similar to that contained in Augustine’s commentary on Genesis. McMullin finds a tension in that theory between regarding Scripture and natural science as mutually irrelevant while at the same time giving science priority over the literal reading of Scripture if and only if a demonstration has been provided. Once the demonstration principle was adopted, Galileo’s task of defending the earth’s motion against biblical literalism in the Dialogue became hopeless. Blackwell asks whether there could be another Galileo case in light of the Vatican’s admission of error in 1992. His answer is “Yes.” Blackwell reminds us that while in 1616 it was the Copernican theory that been tried and found heretical, in 1633 the sole issue was Galileo’s obedience to church authority. In Blackwell’s view, there remains the potential for conflict between the church’s “logic of centralized authority” and the democratic, pluralistic methods that give legitimacy to science. Pera, too, concludes that the possibility of conflict remains as long as the church insists that there are truths of faith, necessary for salvation, and those doctrines also have a factual content amenable, at least in principle, to scientific investigation.The book concludes with two pieces: a survey by Michael Segre of the evolution of Galileo’s... (shrink)

To claim that there is a politics to or expressed within media technology is of course by no means new, but it remains controversial and not always well understood. Walter Benjamin’s (1986b) essay from 1936 on the political import of media technology is often regarded as the starting point of such discussions, since it foregrounds a key theme in critical theory, namely the politics of perception. In what follows, I would like to review the importance of the politics of perception (...) by first outlining Benjamin’s political analysis of cinema and then engaging with a critique of Benjamin by recent American cognitivist philosophy. This will allow a consideration of the competing phenomenological cognitive science of embodied cognition that I argue offers a better account of the mind and cognition than cognitivism. As a result of this analysis of cognition, I conclude that the philosophy of embodied cognition supports Benjamin's political theory of media technology. (shrink)

El texto expone diversos modos de articular las nociones de tradición y modernidad en el arte y la arquitectura según los contenidos aparecidos en el número 11 de la Revista de Arte dedicado a Argentina. El análisis se centra en dos artículos. El primero: “Emilio Pettoruti: brújula de la pintura argentina”, de Leonardo Estarico. El segundo: “América y la nueva arquitectura”, de Martín Noel. Mientras Estarico postula los conceptos de forma y de plástica como territorios universales, Noel establece (...) al continente americano como fuente para el arte y la arquitectura local. (shrink)

Exponents and critics of semantic presupposition have almost invariably based their discussion on the ('Standard') definition of presupposition implied by Frege and Strawson. In this study Noel Burton-Roberts argues convincingly against this definition, that leads it to a three-valued semantics. He presents a very simple semantic definition which is weaker, more general and leads to a semantics more easily interpreted as two-valued with gaps. The author shows that a wide range of intuitive facts that eluded the Standard definition follow (...) directly from this ('Revised') definition itself: facts about the presuppositions of compound sentences and modal sentences, about presuppositional conflict and about differences in the logical status of simple sentences suffering from presupposition failure. The book includes a detailed argument that an ambiguity of natural language negation, generally assumed to be necessary to the defence of semantic presupposition, is neither possible nor necessary in a presuppositional semantics. Noel Burton-Roberts has made an authoritative contribution to a debate which has involved philosophers and linguists for many years. His command of the issues, his clarity of exposition and his theoretical insight may well serve to change the boundaries of that debate. (shrink)

Is there a single right interpretation for such cultural phenomena as works of literature, visual artworks, works of music, the self, and legal and sacred texts? In these essays, almost all written especially for this volume, twenty leading philosophers pursue different answers to this question by examining the nature of interpretation and its objects and ideals. The fundamental conflict between positions that universally require the ideal of a single admissible interpretation and those that allow a multiplicity of some admissible interpretations (...) leads to a host of engrossing questions explored in these essays: Does multiplism invite interpretive anarchy? Can opposing interpretations be jointly defended? Should competition between contending interpretations be understood in terms of truth or reasonableness, appropriateness, aptness, or the like? Is interpretation itself an essentially contested concept? Does interpretive activity seek truth or aim at something else as well? Should one focus on interpretive acts rather than interpretations? Should admissible interpretations be fixed by locating intentions of a historical or hypothetical creator, or neither? What bearing does the fact of the historical situatedness of cultural entities have on their identities? The contributors are Annette Barnes, Noël Carroll, Stephen Davies, Susan Feagin, Alan Goldman, Charles Guignon, Chhanda Gupta, Garry Hagberg, Michael Krausz, Peter Lamarque, Jerrold Levinson, Joseph Margolis, Rex Martin, Jitendra Mohanty, David Novitz, Philip Percival, Torsten Pettersson, Robert Stecker, Laurent Stern, and Paul Thom. (shrink)

A collection of 37 essays surveying the state of the art on metaphysical ground. -/- Essay authors are: Fatema Amijee, Ricki Bliss, Amanda Bryant, Margaret Cameron, Phil Corkum, Fabrice Correia, Louis deRosset, Scott Dixon, Tom Donaldson, Nina Emery, Kit Fine, Martin Glazier, Kathrin Koslicki, David Mark Kovacs, Stephan Krämer, Stephanie Leary, Stephan Leuenberger, Jon Litland, Marko Malink, Michaela McSweeney, Kevin Mulligan, Alyssa Ney, Asya Passinsky, Francesca Poggiolesi, Kevin Richardson, Stefan Roski, Noel Saenz, Benjamin Schnieder, Erica Shumener, Alexander Skiles, (...) Olla Solomyak, Tuomas Tahko, Naomi Thompson, Kelly Trogdon, Jennifer Wang, Tobias Wilsch, and Justin Zylstra. (shrink)

In this book, Martin Lenz provides the first reconstruction of intersubjective accounts of the mind in early modern philosophy. Some phenomena are easily recognised as social or interactive: certain dances, forms of work and rituals require interaction to come into being or count as valid. But what about mental states, such as thoughts, volitions, or emotions? Do our minds also depend on other minds? The idea that our minds are intersubjective or social seems to be a recent one, developed (...) mainly in the 19th and 20th centuries against the individualism of early modern philosophers. By contrast, this book argues that well-known early modern philosophers often started from the idea that minds are intersubjective. How then does a mind depend on the minds of others? Early modern philosophers are well known to have developed a number of theories designed to explain how we cognize external objects. What is hardly recognized is that early modern philosophers also addressed the problem of how our cognition is influenced by other minds. This book provides a historical and rational reconstruction of three central, but different, early modern accounts of the influence that minds exert on one another: Spinoza's metaphysical model, Locke's linguistic model, and Hume's medical model. Showing for each model of mental interaction (1) why it was developed, (2) how it construes mind-mind relations, and (3) what view of the mind it suggests, this book aims at uncovering a crucial part of the unwritten history of intersubjectivity in the philosophy of mind. (shrink)

Books reviewed in this article: The Anchor Bible Dictionary. Edited by David Noel Freedman with Gary A. Herion, David F. Graf, John David Pleins. The Gospel of Matthew. By Daniel J. Harrington. Paul: An Introduction to his Thought. By C. K. Barrett. A Radical Jew: Paul and the Politics of Identiy. By Daniel Boyarin. New Testament Theology. By G. B. Caird, completed and edited by L. D. Hurst. The Fatherhood of God from Origen to Athanasius. By Peter Widdicombe. Dieu (...) et le Christ selon Grégoire de Nysse. By Bernard Pottier. Eucharistic Presence: A Study in the Theology of Disclosure. By Robert Sokolowski. Theological Hermeneutics: Development and Significance. By Werner Jeanrond. Theologie aus Efahrung der Gnade. Annäherungen an Karl Rahner: Edited by Mariano Delgado and Mathias‐Lutz Bachmann. Bernhard Welte's Fundamental Theological Approach to Christology.. By Anthony J. Godzieba. Sacred Identity: Exploring a Theology of the Person. By Jane Kopas. A Salvation Audit. By Colin Grant. Medical Ezhics: Sources Of Catholic Teachings, Second Edition. Edited by Kevin O'Rourke and Philip Boyle. Mission and Conversion: Proselytizing in the Religious History of the Roman Empire. By Martin Goodman. Literacy and Power in the Ancient World. Edited by Alan K. Bowman and Greg Woolf. St Cyril of Alexandria: The Christological Controversy. Its History, Theology and Texts. By John A. McGuckin. Ambrose of Milan: Church and Court in a Christian Capital. By Neil B. McLynn. Basil of Cuesareu. By Philip Rousseau. Augustine. By Mary T. Clark. Irenaeus. By Dennis Minns. Divine Heiress: The Virgin Mary and the Creation of Christian Constantinople. By Vasiliki Limberis. The Irish Tradition in Old English Literature. By Charles D. Wright. Relics, Apocalypse and the Deceils of History: Ademar of Chabannes, 989–1034. By Richard Landes. Huguccio: The Life, Works, and Thought of a Twelfth‐Centuy Jurist. By Wolfgang P. Müller. The Presence of God: A History of Western Christian Mysticism, Volume II: The Growth of Mysticism. By Bernard McGinn. Preaching the Crusades: Mendicant Friars and the Cross in the Thirteenth Century. By Christoph T. Maier. Mary Ward: A World in Contemplation. By Henriette Peters. The Letters of Teilhard de Chardin and Lucile Swan. Edited by Thomas M. King and Mary Wood Gilbert. Pseudo‐Marry: By John Donne. Edited, with an Introduction and Commentary, by Anthony Raspa. Donne and the Politics of Conscience in Early Modern England. By M. L. Brown. The Caroline Captivity of the Church: Charles 1 and the Remoulding of Anglicanism. By Julian Davies. Érudition et religion aux XVIIe et XVIIIe siécles. By Bruno Neveu. Cardinal Lavigerie: Churchman, Prophet and Missionary. By François Renault. Dom Columba Marmion: A Biography By Mark Tierney. Christian Mission in the Twentieth Century. By Timothy Yates. Religion in Africa: Experience and Expression. Edited by Thomas D. Blakely, Walter E. A. van Beek and Dennis Thomson. (shrink)

This tenth volume of Collected Papers includes 86 papers in English and Spanish languages comprising 972 pages, written between 2014-2022 by the author alone or in collaboration with the following 105 co-authors (alphabetically ordered) from 26 countries: Abu Sufian, Ali Hassan, Ali Safaa Sadiq, Anirudha Ghosh, Assia Bakali, Atiqe Ur Rahman, Laura Bogdan, Willem K.M. Brauers, Erick González Caballero, Fausto Cavallaro, Gavrilă Calefariu, T. Chalapathi, Victor Christianto, Mihaela Colhon, Sergiu Boris Cononovici, Mamoni Dhar, Irfan Deli, Rebeca Escobar-Jara, Alexandru Gal, N. (...) Gandotra, Sudipta Gayen, Vassilis C. Gerogiannis, Noel Batista Hernández, Hongnian Yu, Hongbo Wang, Mihaiela Iliescu, F. Nirmala Irudayam, Sripati Jha, Darjan Karabašević, T. Katican, Bakhtawar Ali Khan, Hina Khan, Volodymyr Krasnoholovets, R. Kiran Kumar, Manoranjan Kumar Singh, Ranjan Kumar, M. Lathamaheswari, Yasar Mahmood, Nivetha Martin, Adrian Mărgean, Octavian Melinte, Mingcong Deng, Marcel Migdalovici, Monika Moga, Sana Moin, Mohamed Abdel-Basset, Mohamed Elhoseny, Rehab Mohamed, Mohamed Talea, Kalyan Mondal, Muhammad Aslam, Muhammad Aslam Malik, Muhammad Ihsan, Muhammad Naveed Jafar, Muhammad Rayees Ahmad, Muhammad Saeed, Muhammad Saqlain, Muhammad Shabir, Mujahid Abbas, Mumtaz Ali, Radu I. Munteanu, Ghulam Murtaza, Munazza Naz, Tahsin Oner, ‪Gabrijela Popović‬‬‬‬‬, Surapati Pramanik, R. Priya, S.P. Priyadharshini, Midha Qayyum, Quang-Thinh Bui, Shazia Rana, Akbara Rezaei, Jesús Estupiñán Ricardo, Rıdvan Sahin, Saeeda Mirvakili, Said Broumi, A. A. Salama, Flavius Aurelian Sârbu, Ganeshsree Selvachandran, Javid Shabbir, Shio Gai Quek, Son Hoang Le, Florentin Smarandache, Dragiša Stanujkić, S. Sudha, Taha Yasin Ozturk, Zaigham Tahir, The Houw Iong, Ayse Topal, Alptekin Ulutaș, Maikel Yelandi Leyva Vázquez, Rizha Vitania, Luige Vlădăreanu, Victor Vlădăreanu, Ștefan Vlăduțescu, J. Vimala, Dan Valeriu Voinea, Adem Yolcu, Yongfei Feng, Abd El-Nasser H. Zaied, Edmundas Kazimieras Zavadskas.‬‬. (shrink)

Phenomenology is an emerging field within the broader domain of African and Africana philosophy. The phenomenological method, with its various approaches to studying the meaning of lived experience, is at the core of the thought of African philosophers such as Paulin Hountondji, Dismas A. Masolo, Achille Mbembe, Mabogo More, Tsenay Serequeberhan, Noel Chabani Manganyi, and proponents of Africana Philosophy such as WEB Du Bois, Frantz Fanon, Lucius Outlaw, Lewis Gordon, George Yancy, and Linda Martin Alcoff. Technically, the term (...) “African phenomenology” is not used as widely, or introduced as systematically, as Africana phenomenology. The aim of this chapter is to introduce some of the central issues and theorists of the field of African phenomenology. As the subtitle of this chapter indicates, its scope is limited to what one may call introductory perspectives in African phenomenology. The idea is to outline for further investigation some thematically related contributions to African phenomenology with specific reference to the grounding work of Paulin Hountondji as related to works of Kwasi Wiredu and Dismas A. Masolo. Hountondji’s critical adoption of Husserl’s classic phenomenological approach offers a broad, foundational scope, which makes it particularly suitable for a basic introduction to African phenomenology. (shrink)

This dissertation argues for Semantic Variance, the thesis that nearly every utterance is such that there is no proposition that more than one languge user takes to be that utterance's truth-conditional content. I argue that Semantic Variance is problematic for standard theories concerning the nature of communication, the epistemic significance of ordinary disputes, the semantics of speech reports, and the nature of linguistic competence. In response to the problems arising from the truth of Semantic Variance, I develop new accounts of (...) the transmission of relevant information, ordinary disputes, and the semantics of speech reports. Towards the end of the dissertation I outline a pluralistic account about the nature of communication and linguistic competence. (shrink)

In his Treatise on the Figure of the Stars (1732), Maupertuis described bright and elliptic phenomena in the night sky. Based on Maupertuis’s account of these astronomical observations, Kant developed an explanation of his own in his early book on the Universal Natural History and Theory of the Heavens (1755). For him, these figures were seemingly stars, suns and even whole galaxies, subsystems orbiting a central body or a central sun, held by Kant to be the middle of the universe (...) and a whole, an immense and immeasurable system of many uncountable solar systems. Since Kant did not read Maupertuis’s treatise, he derived his knowledge from a review of the Collected Essays of Maupertuis, in which the Treatise was published (1744). This review appeared in the Nova Acta Eruditorum in April 1745. Alongside this known source, another possible and complementary source on Maupertuis’s theory may have influenced Kant in his thinking: Gottsched’s philosophical textbook First Elements of all Philosophical Disciplines (5th edition, Theoretical part, Vol. I, 1748). The plate beneath the front matter of this book shows a picture of many solar systems. It depicts in detail, and according to Maupertuis’s account, comets signifying the center of different solar systems by the alignment of their tails, pointing in the opposite direction of the center. Gottsched’s book was known to Kant, who mentioned it in at least three lectures on logic. In addition, it was widely read in Königsberg’s intellectual and academic circles, since Gottsched was born not far from Königsberg and was a friend of Knutzen, Flottwell, Scheffner, the Imperial Countess of Keyserlingk, and others. (shrink)

El humanismo y la filosofía en el Renacimiento recuperan el ideal de la_ theologia poetica_, esto es, de un saber en el que se ocultaban, bajo un velo alegórico, verdades esenciales de naturaleza místico-religiosa. El poeta es, entonces, un filósofo teólogo, parte esencial de una tradición antigua que sirvió a los fines de la verdadera fe. En este sentido, la restauración del lugar privilegiado de la poética por parte de los humanistas clásicos fue funcional a la filosofía de Marsilio Ficino, (...) un neoplatónico florentino del siglo XV, quien reconocerá en la figura de Orfeo al poeta teólogo por excelencia. Así, a juicio de Ficino, las obras de los poetas revelan la divinidad de manera alegórica bajo la forma de una_ teología poética,_ abriendo la posibilidad de una revelación ontológica de carácter profético. El objetivo del artículo es examinar el papel del furor divino en el pensamiento de Marsilio Ficino en relación con la experiencia mística y la concepción de teología poética. (shrink)

Ist der menschliche Intellekt materiell? Oder können wir mit Verweis auf seine intentionalen Tätigkeiten wie allgemeine Erkenntnis oder Selbsterkenntnis zeigen, dass er immateriell ist? Besteht also ein Zusammenhang zwischen Intentionalität und Immaterialität? Mit Philosophie des Geistes im Spätmittelalter bietet Martin Klein eine umfassende Darstellung der Philosophie des Geistes von Johannes Buridan im Zusammenhang seiner Erkenntnistheorie, Metaphysik und Naturphilosophie. Vor dem Hintergrund neuester Editionen wird Buridan im Kontext der spätmittelalterlichen Debatte über die Natur des menschlichen Intellekts und seine kognitiven Vermögen (...) prätsentiert. In this volume, Martin Klein offers a comprehensive account of John Buridan's philosophy of mind in the context of the late medieval debate about the nature of the human intellect and how this influences its cognitive functioning. (shrink)

The Mind in Nature has two central aims. First, that of defending a ‘basic ontology’. Second, having advanced a plausible ontological framework, to appeal to it to cast light on the status of intentionality and the nature of consciousness, paying particular attention to the question of what distinguishes conscious systems from those that are vegetative.Central to Martin's basic ontology is his acceptance of a realist conception of dispositionality. Contrary to the view of David Lewis and others, talk about a (...) thing's dispositions cannot be analysed as talk about a thing's behaviour in a set of counterfactual circumstances. The account of dispositions that emerges from Martin's discussion is one according to which a specific disposition is either actual or it is not. To be actual a disposition need not be manifesting any manifestation. Unmanifesting dispositions are not, therefore, unactualized possibilia – a description which, he observes, is more fitting of unmanifested manifestations. In advancing a realist conception of dispositionality, Martin also opposes those who maintain that dispositional properties reduce to …. (shrink)

Volume 20, Issue 4, May 2020, Page 94-97.

This book is a cultural phenomenology of doing physics. It describes the ways physicists actually do their work--their motives, and their ways of making sense of the world--so that outsiders can understand it. Martin H. Krieger explains that physicists employ a small number of everyday notions to get at the world experimentally and conceptually.

Bioethics, Volume 36, Issue 1, Page 25-41, January 2022.

Offers a comprehensive historical overview of the field of aesthetics. Eighteen specially commissioned essays introduce and explore the contributions of those philosophers who have shaped the subject, from its origins in the work of the ancient Greeks to contemporary developments in the 21st Century. -/- The book reconstructs the history of aesthetics, clearly illustrating the most important attempts to address such crucial issues as the nature of aesthetic judgment, the status of art, and the place of the arts within society. (...) Ideal for undergraduate students, the book lays the necessary foundations for a complete and thorough understanding of this fascinating subject. -/- Table of Contents -/- Introduction \ 1. Plato, Robert Stecker \ 2. Aristotle, Angela Curran \ 3. Medieval Aesthetics, Gian Carlo Garfagnini \ 4. David Hume, Alan Goldman \ 5. Immanuel Kant, Elisabeth Schellekens \ 6. G.W.F. Hegel, Richard Eldridge \ 7. Arthur Schopenhauer and Friedrich Nietzsche, Scott Jenkins \ 8. Benedetto Croce and Robin Collingwood, Gary Kemp \ 9. Roger Fry and Clive Bell, Susan Feagin \ 10. John Dewey, Thomas Leddy \ 11. Martin Heidegger, Joseph Shieber \ 12. Walter Benjamin and T.W. Adorno, Gerhard Richter \ 13. Monroe Beardsley, Noël Carroll \14. Nelson Goodman, Alessandro Giovannelli \ 15. Richard A.Wollheim, Malcolm Budd \ 16. Arthur C. Danto, Sondra Bacharach \ 17. Kendall L. Walton, David Davies \ Some Contemporary Developments, Alessandro Giovannelli . (shrink)

Walsh (2020) underscores how dementia leads to a cognitive transformative experience, which can result in a change in preferences, values, and beliefs. This transformation supports placing greater...

This eighth volume of Collected Papers includes 75 papers comprising 973 pages on (theoretic and applied) neutrosophics, written between 2010-2022 by the author alone or in collaboration with the following 102 co-authors (alphabetically ordered) from 24 countries: Mohamed Abdel-Basset, Abduallah Gamal, Firoz Ahmad, Ahmad Yusuf Adhami, Ahmed B. Al-Nafee, Ali Hassan, Mumtaz Ali, Akbar Rezaei, Assia Bakali, Ayoub Bahnasse, Azeddine Elhassouny, Durga Banerjee, Romualdas Bausys, Mircea Boșcoianu, Traian Alexandru Buda, Bui Cong Cuong, Emilia Calefariu, Ahmet Çevik, Chang Su Kim, Victor (...) Christianto, Dae Wan Kim, Daud Ahmad, Arindam Dey, Partha Pratim Dey, Mamouni Dhar, H. A. Elagamy, Ahmed K. Essa, Sudipta Gayen, Bibhas C. Giri, Daniela Gîfu, Noel Batista Hernández, Hojjatollah Farahani, Huda E. Khalid, Irfan Deli, Saeid Jafari, Tèmítópé Gbóláhàn Jaíyéolá, Sripati Jha, Sudan Jha, Ilanthenral Kandasamy, W.B. Vasantha Kandasamy, Darjan Karabašević, M. Karthika, Kawther F. Alhasan, Giruta Kazakeviciute-Januskeviciene, Qaisar Khan, Kishore Kumar P K, Prem Kumar Singh, Ranjan Kumar, Maikel Leyva-Vázquez, Mahmoud Ismail, Tahir Mahmood, Hafsa Masood Malik, Mohammad Abobala, Mai Mohamed, Gunasekaran Manogaran, Seema Mehra, Kalyan Mondal, Mohamed Talea, Mullai Murugappan, Muhammad Akram, Muhammad Aslam Malik, Muhammad Khalid Mahmood, Nivetha Martin, Durga Nagarajan, Nguyen Van Dinh, Nguyen Xuan Thao, Lewis Nkenyereya, Jagan M. Obbineni, M. Parimala, S. K. Patro, Peide Liu, Pham Hong Phong, Surapati Pramanik, Gyanendra Prasad Joshi, Quek Shio Gai, R. Radha, A.A. Salama, S. Satham Hussain, Mehmet Șahin, Said Broumi, Ganeshsree Selvachandran, Selvaraj Ganesan, Shahbaz Ali, Shouzhen Zeng, Manjeet Singh, A. Stanis Arul Mary, Dragiša Stanujkić, Yusuf Șubaș, Rui-Pu Tan, Mirela Teodorescu, Selçuk Topal, Zenonas Turskis, Vakkas Uluçay, Norberto Valcárcel Izquierdo, V. Venkateswara Rao, Volkan Duran, Ying Li, Young Bae Jun, Wadei F. Al-Omeri, Jian-qiang Wang, Lihshing Leigh Wang, Edmundas Kazimieras Zavadskas. (shrink)

Qu'est-ce qui oriente la philosophie? Depuis Platon, le philosophe est celui qui tourne son regard vers le Bien et qui adopte une manière de vivre en accord avec sa pensée. Qu'est devenue cette manière de vivre comme exigence philosophique, pour un philosophe qui se laisse inspirer par la révélation chrétienne? Faut-il la nommer "sainteté"? Cet ouvrage présente six philosophes du XXe siècle qui ont cherché à accorder leur pensée et leur manière de vivre : Maurice Blondel, Erich Przywara, Simone Weil, (...) Aimé Forest, Michel Henry, Edith Stein. Des philosophes à l'écoute d'une inspiration qui oriente leur existence. La philosophie comme un acte de résistance spirituelle. Il y a là beaucoup à apprendre. (shrink)

Boycotts are among the most frequent forms of consumer expression against unethical or egregious acts by firms. Most current research explains consumers’ decisions to participate in a boycott using a universal cost-benefit model that mixes instrumental and expressive motives. To date, no conceptual framework accounts for the distinct behavioral motives for boycotting though. This article focuses on motivational heterogeneity among consumers. By distinguishing two stable behavioral models—a self-regarding type and a strongly reciprocal type—we introduce the notion of strong reciprocity to (...) the boycott literature. We argue that the presence of strongly reciprocal consumers can enhance boycott success. First, in interactions with the target firm, strongly reciprocal consumers perceive higher levels of egregiousness and are more willing to engage in boycotting behavior, even in unfavorable strategic conditions, which provides a stable basis for boycotting. Second, in interactions with self-regarding consumers, strongly reciprocal consumers are willing to sanction those others, according to whether they participate in the boycott, which increases overall participation in and the likelihood of success of a consumer boycott. These findings have implications for further research, as well as for firms, nongovernmental organizations, and boycotters. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Rhetoric and PluralismAndrea A. LunsfordRhetoric and Pluralism, ed. Frederick J. Antczak; xii & 336 pp. Columbus: Ohio State University Press, 1995, $59.50.In his (non)conclusion to this volume’s witty Afterword, Wayne Booth remarks on the need to “improve our inquiry into how we inquire together” (p. 307). The fifteen essays collected in Rhetoric and Pluralism are enthusiastically engaged in this project. Although often strikingly different in their methodologies and (...) assumptions, keeping company with Wayne Booth has allowed the contributors to practice—and to try to improve—what inquiry they would preach. Frederick J. Antczak opens with a brief introduction that previews the five sections to come: “Situating Booth”; “Ethics and Fictions”; “Rhetoric and Politics”; “Booth across Disciplines”; and “Booth, Assent, and Argument.” Booth’s Afterword is followed by Lee Artz’s bibliography of Booth’s work.For readers primarily interested in rhetoric, Walter Jost’s “Teaching the Topics: Character, Rhetoric, and Liberal Education” provides a thoughtful exploration of Booth’s contributions to a theory of special topics as well as a strategy for using this theory as a means of integrating liberal education. Those more interested in philosophy may turn first to Alan Brinton’s rereading of Booth’s Modern Drama and the Rhetoric of Assent against Brinton’s own understanding of the Cartesian tradition, or to James McOmber’s comparison of Booth, Richard Rorty, and Paul Feyerabend in “Rhetoric without Sophistry.” And those with a primary interest in teaching should be pleased to find that [End Page 276] subject given strong treatment here in Francis-Noel Thomas’s use of Booth’s practice of criticism, and its relationship to the work of all teachers of English, in taking on advocates of a narrowly-conceived cultural literacy. Patsy Callaghan and Ann Dobyns use a Boothian ethics of argument to inform the teaching of first-year English classes.Literature, of course, is featured throughout. Monica Johnstone arrestingly reads Genet’s Querelle against the evaluative model Booth elucidates in The Company We Keep; Susan Shapiro tests Boothian ethical criticism in the case of Elie Wiesel’s post-Holocaust fiction; and Antczak discusses Martin Luther King’s “Pilgrimage to Nonviolence.” Two essays, one by Don Bialostosky and one by David Richter, relate Booth’s work to Bakhtinian principles, though with very different ends and effects. Finally, those who wonder whether Booth’s brand of pluralism shies too far away from a rigorous encounter with politics will gain from James Phelan’s careful and convincing extension of Booth’s evaluative criticism and from Barbara Foley’s insistence that Booth’s system of ethical criticism too often ignores or elides issues of class and race.The richest section of this text for me, however, focuses on “Booth across Disciplines.” In three remarkably provocative and highly readable discussions, Peter Rabinowitz, Donald McCloskey, and Eugene Garver take Booth on the road, applying or extending his work to an analysis of the ethics of music (Rabinowitz), the rhetoric of economics (McCloskey), and the significance of the implicit, of “What Goes Without Saying: in Francis Bacon’s Essays (Garver). One mark of important thinkers is surely that they enable creativity, that their thinking sparks the thoughts of many others. Throughout this volume, but particularly in this section, that mark of Booth’s influence is palpably evident.As I read through Rhetoric and Pluralism, and especially when I came to Booth’s playful and multivocalic Afterword, I kept wishing that someone had contributed a piece of oral history to this volume: Booth is still working, still working hard, and there are many more of his range of selves available to us in his spoken voice. Finally, I longed for a detailed analysis of some of Booth’s playful and ironic pieces, which come in for some mention here and there but are not featured in any essay. This openness to play, so much a part of the rhetorical tradition and so necessary to any ethics of postmodernity, is another of Booth’s gifts to all readers.Andrea A. LunsfordOhio State UniversityCopyright © 1996 The Johns Hopkins University Press... (shrink)

This book examines the work of the Czech Philosopher Jan Patočka from the largely neglected perspective of religion. Patočka is known primarily for his work in phenomenology and ancient Greek philosophy, and also as a civil rights activist and a critic of modernity. He also maintained a persistent and increasing interest in Christianity, Martin Koci shows, and indeed his first and last publications concerned religion and theology. This book examines the theological motifs in Patočka's work, and brings his thought (...) into discussion with recent developments in phenomenology, making a case for Patočka as a forerunner to what has become known as the theological turn in continental philosophy. Koci systematically examines his thoughts on the relationship between theology and philosophy, and his perennial struggle with the idea of crisis. For Patočka, modernity, metaphysics, and Christianity were all in different kinds of crises, and Koci demonstrates how his work responded to those crises theologically. Thinking Faith after Christianity thus provides new insights on theology understood as the task of thinking and living transcendence in a problematic world. It perceives the un-thought element of Christianity - what Patočka identified as its greatest resource and potential - not as a weakness, but as a credible way to ponder Christian faith and the Christian mode of existence after the proclaimed death of God and the end of metaphysics. (shrink)

Una investigación que se centra en torno a la fuerza de la imaginación con el propósito básico de alcanzar una aproximación desde perspectivas plurales, diversas al poder humano de imaginar. La imaginación es una función compleja que exige ser abordada desde diversos ángulos, cada uno de los cuales arrojará una luz parcial sobre determinados aspectos y facetas pero no sobre otros, no sobre todos.