Introduction to Education provides pre-service teachers with an overview of the context, craft and practice of teaching in Australian schools as they commence the journey from learner to classroom teacher. Each chapter poses questions about the nature of teaching students, and guides readers though the Australian Professional Standards for Teachers. Incorporating recent research and theoretical literature, Introduction to Education presents a critical consideration of the professional, policy and curriculum contexts of teaching in Australia. The book covers theoretical topics in chapters (...) addressing assessment, planning, safe learning environments, and working with colleagues, families, carers and communities. More practical chapters discuss professional experience and building a career after graduation. Rigorous in conception and practical in scope, Introduction to Education welcomes new educators to the theory and practical elements of teaching, learning, and professional practice. (shrink)

According to one of Leibniz's theories of contingency a proposition is contingent if and only if it cannot be proved in a finite number of steps. It has been argued that this faces the Problem of Lucky Proof , namely that we could begin by analysing the concept ‘Peter’ by saying that ‘Peter is a denier of Christ and …’, thereby having proved the proposition ‘Peter denies Christ’ in a finite number of steps. It also faces a (...) more general but related problem that we dub the Problem of Guaranteed Proof . We argue that Leibniz has an answer to these problems since for him one has not proved that ‘Peter denies Christ’ unless one has also proved that ‘Peter’ is a consistent concept, an impossible task since it requires the full decomposition of the infinite concept ‘Peter’. We defend this view from objections found in the literature and maintain that for Leibniz all truths about created individual beings are contingent. (shrink)

In this paper, we consider what is commonly referred to as Leibniz’s argument for primitive concepts. After presenting and criticizing (in sections 1 and 2) one recent rather straightforward way of interpreting this argument, by Paul Lodge and Stephen Puryear, which takes the argument to be merely about the structure of concepts, we offer an alternative way of looking at the argument. We think it is best seen as being fundamentally about the relation between thought and reality. In order (...) to prepare the ground for our reconstruction (which we present in section 5), we have to introduce his view of ideas or concepts (section 3), as well as some metaphysical principles concerning reality-dependence (section 4). (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Literature as Sheltering the HumanJohn Durham PetersLiterature as Sheltering the Human, by Frederic Will; 203 pp. Lewiston, Maine: Edwin Mellen Press, 1993, $69.95.This volume contains thirteen essays by Frederic Will, poet, critic, ex-professor of literature, autobiographer, translator, man of letters. All concern the peculiar powers of literature to offer spiritual comfort and protection against the storms of life.A cluster of four theoretical essays begins the collection. The first (...) surveys Husserl’s intellectual offspring, Merleau-Ponty, Sartre, and Heidegger, and seeks in their philosophies of language a grounding for literature’s uniqueness. The second essay argues that everyday language is always on the verge of entropy, but at its best, can be sublimated into literature. The third essay is a fiction of a crazed lit professor trying to master “the whole of literature” (p. 41). The eternally elusive object of “literature” turns out to evoke erotic-aggressive energies. The fourth essay on “Influencing the Past” rehearses some Benjaminian and Borgesian themes about literary influence being not causality, but intertextual resonance.The next set of five essays—which Will calls a “testimony” (p. 133) or “hit and run theology” (p. 138)—forms the core of the book. They treat “sheltering the human” in Homer, the Bible, Sappho, the Bhagavad Gita, and the epistles of St. Paul. Each ponders an enclosure—a retreat from battle, a womb, an act of translation, an inward wrestle of conscience, the blood of Christ—made of words. To my mind, this is the best part of the book: a steady meditation, graced with poetic lines and steeped in wide learning, on the proposition that “poetically man dwells.” Here Will performs the humane survey of world-literature he elsewhere extolls.The concluding section explores the relation of literature to the other arts. There is an essay on the gradual discovery of the oral core of Greek literature, largely through German scholarship, and one on literature’s relation to the other arts, which argues for its unique centrality among human expressive forms, thanks to its alleged continuity with the essential human possession, language. The penultimate essay meditates on Adorno’s aesthetics of music (concluding on an affirmative note not quite in tune with Adorno’s gloomy musings on capitalism), and the grand finale muses on the relation of art to life, via the dubious conceit of “art” as a great resort hotel.The book is remarkable for an intense and bald aestheticism that is exceedingly rare today. Will calls literature “the ripest offspring of language” (p. 1) and is happy to speak of masterpieces, genius, revelation, the autonomy of art, classics, humanism, values lodged in the structure of the universe (p. 125), universal validity (p. 131), “texts high in redemptive claim” (p. 147), the continuing necessity of the classical tradition (p. 190), and the artist as all but a different species (p. 200). The faith in a totality called “literature” is, to put it lightly, out of season in the academy today. As Will, a confirmed foe of [End Page 387] academic politics and pedantry, might well suggest, this may speak in its favor. Though Will’s aestheticism may refresh, I cannot help but wonder with Adorno whether some forms of expression and faith are objectively impossible in certain eras. Can “literature” sustain credulity today as anything more than one among many remarkable human practices?There is something, if I may say it, sheltered about these essays. If, as J. S. Mill said, eloquence is heard but poetry is overheard, this work is more poetry than eloquence. It features repeated and unannounced autobiographical intrusions. The self-reflexive quality supplies ready phrases to the reviewer: Will calls himself a “fallen contemporary classicist,” praises “high-minded eclecticism” and favors those thinkers who “sensualize knowing.” These traits make for a rare voice singing in the cornfields of Iowa.John Durham PetersUniversity of IowaCopyright © 1995 The Johns Hopkins University Press... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:CALL FOR PROPOSALS TRAUMA AND HEALING 12TH EAST-WEST PHILOSOPHER’S CONFERENCE MAY 24-31, 2024 The 12th East-West Philosopher’s Conference will explore the many dimensions of trauma and healing. While trauma can be physical, it can also be psychological, social, political, economic, and cultural—encompassing the immediate effects of global pandemics, the ongoing impacts of ethnic and gender bias, the intergenerational legacies of colonization and geopolitical strife, and the planetary ramifications of (...) anthropogenic climate disruption. Ours is an era in which differences of histories, cultures, and identities are engaged as sources of insight, but also one of retrenchment—a period of relational appreciation, but also one of schism. The global scientific community’s response to the COVID-19 pandemic was a stunning example of human potential for empathetic collaboration in the face of global personal and public health trauma. Yet, the economic trauma of the pandemic has resulted in crumbling international alliances, deepening trade wars, and an unfortunate collective reinvestment in zero-sum endgame framings of geopolitics against which there is no vaccination and through which the terms of healing have become delinked from the restoration of global wholeness. These traumas do not stop shaping our lives when the immediate danger comes to an end. Traumatic pain remains stored in the memories of peoples and individuals, it populates their imagination and shapes horizons of possibility. Thus a philosophical exploration of trauma and healing is not only diagnostic of current problems but also a form of genealogy. We invite participants to reflect upon the relational complexity of both trauma and healing, critically and historically engaging concrete occurrences of trauma while also drawing out theoretical insights regarding healing that strengthens and empowers and resists the forms of personal and social amnesia that make the repetition of trauma so tragically common. Of special interest are panels and papers that explore the trauma and healing at all scales from the interpersonal, to the relational traumas experienced by nations at war and cultures in conflict, thus addressing the interplay of the private and public spheres, of ethics and economics, of the human and the natural sciences, and among disciplines, classes, genders, and generations. Panel and paper proposals are encouraged that explore trauma and healing during the ongoing COVID-19 pandemic, the trauma of refugees, displaced and colonized peoples, trauma and healing in personal relationships, climate change as a form of trauma to the planet and its people, trauma and healing related to issues of gender and sexuality, and how philosophers of all traditions, ancient and modern, cross-culturally deal with trauma and healing. KEYNOTE PRESENTERS: Jin Y. Park, Chair of Philosophy and Religion at American University, Washington DC, “Translating Violence.” Ato Quayson, Jean G. and Morris M. Doyle Professor of Interdisciplinary Studies at Stanford University, CA, “The Ethnography of the Private Sphere: Trauma, Domesticity, and Healing in the Work of Toni Morrison.” We invite proposals for individual papers and panels. Please submit a 250-300 word abstract to the Conference organizers via: ewpc2024@gmail.com. Submission Timeline: November 1, 2023 Notifications of acceptance for abstracts and panel proposals received by November 1 will be sent out by December 15, 2023. We have established an early submission timeline to facilitate faculty applying to their own institutions for travel funding. Abstracts received after November 1, 2023, will be vetted as received, taking into consideration the late submission. The absolute deadline for abstract submissions is March 15, 2024. After this, we will not be able to accommodate additional proposals. Final Papers Due: April 15, 2024 CONFERENCE REGISTRATION AND LOGISTICS: Hosted in keeping with the Hawaiian Islands’ spirit of aloha, breakfast and lunch will be provided for all registered presenters, as well as an opening reception and final dinner. The Conference does not provide lodging or travel support, but economical lodgings of various kinds are readily available in Honolulu. ABOUT THE EAST-WEST PHILOSOPHER’S CONFERENCE: The East-West Philosophers’ Conference series is the premier forum for convening philosophers from across the academy who are committed to cross-cultural inquiry. The Conference is the oldest continuous international gathering in Hawai‘i and has been a model of productive collaboration between the University of Hawai‘i at... (shrink)

In this brief commentary, I would like to discuss two reservations I have about the article by Bergner and Bunford. Before doing so let me make some preliminary remarks.Their hypothesis that the concept of disability unites the various mental disorder constructs that have been proposed over the centuries and across cultures is reasonable and accords well with common sense. The concept of disability does a lot of good work in helping us to understand mental disorders.With respect to the authors’ contrast (...) between the disability conception versus the behavioral conception of mental disorder, the notion that counting behaviors alone justifies diagnosing a psychiatric disorder is worth critiquing. Claiming that everyone... (shrink)

As a miniscule philosophical event, this essay proceeds in the liminal space between Deleuze studies and interality studies. Meant as just another “Go” move improvised in relation to previous moves and countermoves in a horizonless game of intellectual nomadism known as interality studies, it sketches out the contours of Deleuzean interology in the process of falsifying Platonist ontology.

In lieu of an abstract, here is a brief excerpt of the content:The Commandment against the Law Writing and Divine Justice in Walter Benjamin’s “Critique of Violence”Tracy McNulty (bio)Pierre Legendre has shown that the Romano-canonical legal traditions that form the foundations of Western jurisprudence “are founded in a discourse which denies the essential quality of the relation of the body to writing” [“Masters of Law” 110]. It emerges historically as a repudiation of Jewish legalism and Talmud law, where the rite (...) of circumcision encodes the subject’s entry into law as an “allegiance to the absolute Writing,” or the “relationship between the human subject and the logical place of the Other” [110–11; see also “les juifs”]. In this shift, one understanding of writing is displaced by another: the material inscription of the letter, as an incommunicable limit or cut, is supplanted by the fantasy of what Legendre calls a “living writing,” a writing “in the heart” that promotes an ideal of perfect communication in which nothing is lost, in which meaning is lodged in an absolute Other who guarantees all knowledge. In his words, “we belong to a culture in which a mystically alienated human body stands in the place of the absolute book. The state has emerged from this structure.... Its basic characteristics can be set out by means of a fundamental Romano-pontifical maxim: the Emperor carries all the archives in his breast (omnia scrinia habet in pectore suo)” [“Masters of Law” 109].The ultimate theological source of this Roman maxim is Paul’s polemic against the Jewish law in the Epistle to the Romans. Paul’s polemic is structured by a distinction between two orders of law: the “law of God” and the “law of sin.” The first is associated with the intelligible “spirit” of the law, which is “written in the heart,” the second with the prescriptive “letter” of the Jewish law, which compromises or corrupts the first by binding it to a particular representation and consigning it to written form. Paul’s solution is to bypass the law, to bypass representation, and perhaps even language itself. The prescriptive “letter” of the Jewish law must be sublated by the law of the spirit, such that “we serve not under the old written code but in the new life of the Spirit” [Romans 7: 6]. Christ, as the living embodiment of the law of God, upholds the spirit of the law by “fulfilling”––and so rendering obsolete–its written form.The doctrine of Christ as the “living law” sustains what Legendre describes as a “banalisation of writing” [“Masters of Law” 111], a disregard for its material inscription that holds the letter to be nothing more than a placeholder, a flawed or incomplete representation of a meaning or truth that is itself beyond words. At the same time, it makes possible the legal and political fantasy of a living writing, located in a single body understood as the site of interpretive authority. The extraction of a meaning or truth from the intractable letter becomes the ultimate aim of the legal order and the most lofty task of its sovereign interpreter, uniquely charged with animating the dead letter. This notion permeates what Peter Goodrich describes as “the most standard protocols of legal reading,” according to [End Page 34] which “it is not the letter but the spirit that determines the meaning of the law”:The text is composed of dead letters (litera mortua); the rule is no more than a “mute judge,” a sleeping form, requiring the interposition, anima legis, of jurist or judge.... [T]he meaning of the law is internal to its living body, viva vox iuris or lex loquens, its image, interpreter, or legislator. In classical terms it is spelled out by reference to something beyond words: “to know the law is not to know the words of the law, but its force and power.” In a renaissance formulation we are similarly told that “no words, forms, niceties, or propriety of language is of any regard in the Civil Law, in comparison to truth, faithfulness and integrity. For verba menti, non verbis servire debet; words, are made as instruments to serve and express the mind, and not to command it.”[229–30]1... (shrink)

In dieser zwischen 1135 und 1139 verfaßten Schrift, der er zwei Titel gab: Ethica oder Scito te ipsum, erörtert Abaelard die Frage nach dem Guten und dem Bösen, vor allem aber erstmals die Bedeutung des Gewissens für die Selbstbestimmung des Menschen. Er unterscheidet zwischen der Schwäche des Menschen, die durch Selbstbeherrschung überwunden werden kann, und der Sünde, die darin besteht, sich den eigenen Schwächen zu unterwerfen. Seine These, das Gewissen sei die oberste Instanz der Moral und die Moralität oder Verwerflichkeit (...) einer Handlung bestimme sich daher aus der Gesinnung des Handelnden, führte ihn zu der Folgerung, daß derjenige, der böse handelt, ohne es doch selbst zu wissen, dadurch noch nicht schuldig wird - sondern erst dann, wenn er entgegen besserer Einsicht, die ihm aufgegeben und möglich ist, das Böse wählt. Diese Behauptung stieß bei den Zeitgenossen und der Kirche auf Kritik und führte zur Verurteilung Abaelards auf dem Konzil von Sens ; wirkungsgeschichtlich gewann sie gleichwohl große Kraft und Bedeutung, da durch diesen Gedanken die überkommene Doxa, allein der Verstoß gegen moralisch geltende Regeln gebe den Maßstab dafür ab, ein Individuum der Sünde zu bezichtigen, dahingehend zu relativieren, daß nur der sich schuldig macht, der auch wußte, daß er eine Verfehlung begeht. Aus diesem Grund zählt die Schrift zu den bedeutendsten Werken der Weltliteratur. Die Ausgabe präsentiert sie erstmalig in einer vollständigen deutschen Übersetzung. Beigegeben sind der lateinische Text und eine kompetente Einleitung, die die besondere Stellung dieser Schrift im Gesamtwerk Abaelards prägnant vor Augen führt. (shrink)

This scarce antiquarian book is a facsimile reprint of the original. Due to its age, it may contain imperfections such as marks, notations, marginalia and flawed pages. Because we believe this work is culturally important, we have made it available as part of our commitment for protecting, preserving, and promoting the world's literature in affordable, high quality, modern editions that are true to the original work.

Contents: LEGAL THEORY 1. Reflections on law in context / William Twining -- 2. Are omissions less culpable? / Tony Honore -- 3. Scandinavian legal realism in the law of contract / Jan Hellner -- 4. Statutes and contracts as founts of formal reasoning / Robert S. Summers -- 5. Conceptions of public policy / John Bell LEGAL HISTORY 6. Aftermath / Paul D. Carrington -- 7. The role of the judiciary: lessons from the end of empire / Robert Stevens (...) -- 8. The Origins of futures trading in the Liverpool Cotton Market COMMON LAW 9.payment undertakings / Roy Goode -- 10. Pre-contractual duties of disclosure / S.M. Waddams -- 11. Three problems with the new product liability / Jane Stapleton -- 12. Evaluating the goals of personal injury law: some empirical evidence / Donald Harris -- 13. Negligence and economic loss / John Dwyer -- 14. Libel and constitutional free speech / John Fleming -- 15. The basis of tortious liability / Peter Cane. (shrink)

Peter Boettke's Why Perestroika Failed offers an overly mechanistic explanation for the collapse of the Soviet economy, derived from Mises's theory of the economic impossibility of socialism. Arguing that the economic system was doomed to fail does not explain why it fell precisely when it did. Thus, Boettke underestimates the extent to which elements of the Communist nomenklatura themselves came to realize that their interests could be served by ditching the command economy. Such an emphasis on the role of (...) human agents is surely compatible with a Hayekian approach. (shrink)

Psychological Metaphysics is an exploration of the most basic and important assumptions in the psychological construction of reality, with the aim of showing what they are, how they originate, and what they are there for. Peter White proposes that people basically understand causation in terms of stable, special powers of things operating to produce effects under suitable conditions. This underpins an analysis of people's understanding of causal processes in the physical world, and of human action. In making a radical (...) break with the Heiderian tradition, Psychological Metaphysics suggests that causal attribution is in the service of the person's practical concerns and any interest in accuracy or understanding is subservient to this. Indeed, a notion of regularity in the world is of no more than minor importance, and social cognition is not a matter of cognitive mechanisms or processes but of cultural ways of thinking imposed upon tacit, unquestioned, universalassumptions. Incorporating not only research and theory in social cognition and developmental psychology, but also philosophy and the history of ideas, Psychological Metaphysics will be challenging to everyone interested in how we try to understand the world. (shrink)

This book is a follow-up to _Inside Schools_. It reviews the position of ethnography in educational research in the light of current issues and of the author's own research over the past ten years. Starting from an analysis of teaching as science and as art, Peter Woods goes on to review the general interactionist framework in which his own work is situated, and how this relates to postmodernist trends in qualitative research. The approach is illustrated through reference to the (...) author's own personal history and research career, and his recent research on creative teaching, critical events, and his teachers reactions to school inspections. How to represent such research is a central feature, and includes a consideration of the tools used in that task and how they relate to the ethnographer's self, whatever forms of representation are selected, however, the audiences' own concerns will guide them in their interpretation of the work. Prominent themes include: * the person of the ethnographer in research * the art of teaching and new ways of representing it, while not forgetting the science of teaching and of research * research for educational use, and the uses of educational research * collaborative work between researchers and teachers The issues covered include such matters as research purposes, research design, research careers, access, data collection, data analysis, truth criteria, the relationship between theory and research methods, writing-up, and dissemination. (shrink)

Tragedy plays a central role in Hegel's early writings on theology and politics. Hegel’s overarching aim in these texts is to determine the kind of mythology that would best complement religious and political freedom in modernity. Peter Wake claims that, for Hegel at this early stage, ancient Greek tragedy provided the model for such a mythology and suggested a way to oppose the rigid hierarchies and authoritarianism that characterized Europe of his day. Wake follows Hegel as he develops his (...) idea of the essence of Christianity and its relation to the distinctly tragic expression of beauty found in Greek mythology. (shrink)

In the West, humans tend to separate themselves from nature, valuing nature only as a means of meeting their own needs and happiness. This domination of nature often fosters human oppression instead of freedom and progress, as those who ignore abuses of nature tend to disregard human injustice as well. Peter S. Wenz argues that this oppression involves such destructive forces as sexism, ethnic strife, and political repression, including repression of the nuclear power industry's victims. Catastrophes like the Holocaust (...) and the Gulf War are the result. In contrast to the destructive "separate from nature" attitude, Wenz looks to various indigenous peoples as an example of societies where human beings revere nature for itself--societies where human beings flourish as individuals, in families, and in communities. Unlike societies dependent on commerce and industry, many indigenous peoples consider themselves part of a circle of life, reaping benefits far greater than the technological advances of the West. Wenz considers how to adopt the perspective of some indigenous cultures and how to make it work in our fast-food world. Additionally, he uses a trip to the World Uranium Hearings in Salzburg as a vehicle for understanding complex philosophical issues from consumerism to anthropocentrism. In the series _Ethics and Action_, edited by Tom Regan. (shrink)

The thesis of this article is that an attitude akin to pragmatism is internal to the scientific enterprise itself, and as a result many scientists will make the same types of non-essentialistic interpretations of their subject matter that are made by pragmatists. This is demonstrably true with respect to those scientists who study the biological basis of emotion such as Panksepp, LeDoux, and Damasio. Even though these scientists are also influenced by what cognitive psychologists call the essentialist bias, their research (...) programs are coherent with Peter Zachar?s rejection of natural kinds in favor of practical kinds. When the confrontation with complexity leads a scientist to offer non-essentialist interpretations, two popular options are to go eliminativist or go nominalist. Pragmatists prefer the nominalistic option, and we provide reasons for suggesting that scientists should as well. (shrink)

In this special edition of his award-winning bestseller, visionary scientist Peter Russell updates his classic manifesto for awakening to the mounting planetary crisis while deepening the connection to inner tranquility. Amid fears of ecological catastrophe and political chaos, this book stands out for its message of sanity and hope.

A historical perspective on the future of the car Content Type Journal Article Pages 1-3 DOI 10.1007/s11016-010-9479-z Authors Peter D. Norton, Department of Science, Technology and Society, University of Virginia, Charlottesville, VA 22904-4744, USA Journal Metascience Online ISSN 1467-9981 Print ISSN 0815-0796.

In this article, I begin by saying something about what metacognition is and why it is desirable within education. I then outline how Plato anticipates this concept in his dialogue Meno. This is not just a historical point; by dividing the cognitive self into a three-in-one—a ‘learner’, a ‘teacher’ and an ‘evaluator’—Plato affords us a neat metaphorical framework for understanding metacognition that, I contend, is valuable today. In addition to aiding our understanding of this concept, Plato’s model of metacognition not (...) only provides us with a practical, pedagogical method for developing a metacognitive attitude, but also for doing so through doing philosophy. I conclude by making a case for philosophy’s inclusion in our school systems by appeal to those aspects of philosophy that are metacognitive or that are conducive to developing metacognition, as revealed by the insights afforded us by Plato’s Meno and Theaetetus. (shrink)