A short core model induction proof of $\mathsf {AD}^{L(\mathbb {R})}$ from $\mathsf {TD} + \mathsf {DC}_{\mathbb {R}}$.

The value of Jonardon Ganeri's work to cross-cultural philosophy is beyond comparison. He has been and continues to be a singular and unrepeatable force of philosophical creativity. His new monograph Attention, Not Self is another deep contribution. AnS is of special importance because it engages so seriously with the work of Buddhaghosa, a much-neglected fifth-century Buddhist philosopher whose commentarial works form the intellectual backbone of the Pāli tipiṭaka of Theravāda Buddhism.1I cannot hope to treat all the nuance and depth of (...) Ganeri's newest offering here. The book is, quite frankly, dizzying in the density and extensiveness of its argument, even for an expert. Nevertheless, I shall try to comment... (shrink)

Many have begun to despair that climate justice will prevail even in a minimal form. The affective dimensions of such despair, we suggest, threaten to make climate action appear too demanding. Thus, despair constitutes a moral challenge to individual climate action that has not yet received adequate attention. In response, we defend a duty to act in hope for a more just (climate) future. However, as we see it, this duty falls differentially upon the shoulders of more and less advantaged (...) agents in society. From arguments by Black thinkers like Derrick Bell, we draw a set of distinctions between two types of hope: one for ideal justice, and one for more modest change; and between two types of hopeful actions, those undertaken through formal political channels and those we call 'extra-political' actions; and between two sites of differential moral burdens, those of the privileged and those of the oppressed. Ours is a case for facing even bleak realities, demanding otherwise, and acting in hope to achieve a better future. (shrink)

In the United States, prohibitionist policies are used as the primary approach to combat the negative effect of substance use on society. An extensive academic literature spanning the disciplines of economics, political science, and multiculturalism documents the great social costs of the United States’ “War on Drugs” both nationally and internationally. These costs come with at best marginal effect on substance abuse and other crimes linked to the drug trade. In many cases, there is a reason to believe that these (...) policies exacerbate the problems they aim to address. This article explores psychologists’ ethical commitments to social change concerning such drug policy, given the field of psychology’s expanding commitment to social justice. We examine arguments regarding the boundaries between psychologists’ personal and professional ethics with regard to political participation. Using drug prohibition as an exemplar, we suggest that many psychologists’ political actions and professional ethics may be misaligned. Ultimately, we conclude that the endorsement of prohibitionist drug policies is in direct conflict with the guiding ethical principles put forth by the American Psychological Association’s Ethical Principles of Psychologists and Code of Conduct. (shrink)

ABSTRACT This article synthesizes several different studies of Hegel's and Nietzsche's expressive conceptions of action and agency and identifies a related account in Deleuze's Logic of Sense. It argues that such conceptions not only challenge familiar voluntarist accounts of action and agency; they also demand a reassessment of standard approaches to the relation between norms and action. For the voluntarist, an agent's action is caused by the separate, prior intention of the agent. For expressivists, an agent's intention is inseparable from (...) the action expressing it and nonisolatable from the expression of this intention-action in interpretative activity. For the voluntarist, the norms governing action can be thought of as more or less freestanding, entering into the prior formation of the agent's intention. For the expressivist, the norm or principle on which an agent acts will be produced over time, through the unfolding of the action expressing it, as well as through interpretative struggle over the meaning of that action, all of which takes place in a social space governed by more basic norms concerning the offering of act-descriptions, recognition, and social and hermeneutical struggle. A number of important differences among Hegel's, Nietzsche's, and Deleuze's accounts are identified, and their significance is explored. (shrink)

RÉSUMÉ: Je me demande ici si les conceptions pragmatiques de la vérité peuvent être réconciliées avec les intuitions ordinaires quant à la portée de la bivalence. Je soutiens que les pragmatistes sont conduits à accepter une distinction du genre «type/occurrence» entre les formes d’une investigation et ses instanciations particulières, sous peine de banaliser leur vérificationnisme. Néanmoins, même la conception révisée que j’examine échoue à sauver les approches épistémiques de la vérité de certaines conséquences peu plausibles.

This paper proposes that contained within Martin Buber's works one can find useful support for, and insights into, an educational philosophy that stretches across, and incorporates, both the human and non-human worlds. Through a re-examination of his seminal essay Education2, and with reference to specific incidents in his autobiography (e.g. the horse, his family, the theatre and the tree) and to central tenets of his theology (e.g. the shekina, the Eternal Thou and teshuvah) we shall present a more coherent understanding (...) of Buber's notion of relationship which is developmental in nature and posits intrinsic, necessary and unavoidable relational ties to both the human and non-human worlds. This understanding of Buber's view of relationship as a developmental process will add new meaning to his central ideas of 'bursting asunder' the educational relationship and the educator who is cast 'in imitatio Dei absconditi sed non ignoti'.3 Ultimately this paper wants to suggest that, for Buber, the infant is unable to become fully adult without being immersed in relationship and then coming to full awareness of it, and it is the educator who can play a pivotal role in supporting the development of this adult relationality through encounters with both individual humans and the larger non-human world. (shrink)

Journal of Philosophy of Education, EarlyView.

This article explores an important section of Jean-Paul Sartre’s famous early work, Being and Nothingness. In that section Sartre proposes that part of the human condition is to actively engage in a particular kind of self-deception he calls bad faith. Bad faith is recognized by the obvious inconsistency between the purported self-knowledge of an individual and ways of acting and being in the world that are demonstrably in defiance of that stated position. This article begins by exploring examples of this (...) self-deception in education along with a short query into the role pain avoidance might play in the development of this particular skill. The article then goes on to offer a series of manifestations of bad faith that Sartre identified along with possible examples of how each example, perhaps ‘excuse’, of bad faith might appear in education. (shrink)

Part of the draw of athletics is its straightforwardness. There are nuances to competitions to make them more sporting contests, but at the end of a long jump competition whomever records the longest jump should win. Unfortunately, a recent rule-change at the highest level of the sport – the “Final 3” format – undermined this simplicity for the horizontal jumps and the throws for some of the 2020 and much of the 2021 seasons. While fortunately this rule was largely reverted (...) within days of the initial submission of this paper, it’s still valuable to critically evaluate why such a rule is problematic so as to better understand of the value of sporting competitions and give guidance on future rule changes, be they in athletics or other sports. To that end, we will be drawing from the literature on the purpose and value of competitions and coupling that with simulations based on data from actual top-tier long jump competitions to show that the Final 3 format makes for significantly worse competitions than the standard format. (shrink)

This is the introduction to the special edition on Foundations of Mind: Cognition and Consciousness and the introduction to the conference at UC University at Berkeley on which the edition is based.

This paper critically examines the relation between problems and the formation and development of concepts in Bergson’s work, as well as in Bachelard, Canguilhem and Deleuze. Building on work by Elie During, I argue that it is not only Bergson but also Deleuze who shares with the French epistemological tradition an “anti-positivist” conception of concept formation, founded upon the posing and solving of novel problems as opposed to the acquisition and verification of empirical facts. Contrary to During, however, I argue (...) that it is not Bergson but Deleuze who furnishes us with an “anti-positivist” conception of problems that is adequate to this anti-positivist conception of concept formation. Deleuze’s anti-positivist view of problems holds, firstly, that genuine problems require the creation of novel terms in which to state and solve them. He shares this view with Bergson, Bachelard and Canguilhem. Secondly, however, Deleuze holds that a problem’s “truth” is not to be evaluated with reference to its eventual solutions, nor with reference to some privileged and contentful experience of reality, but is rather a matter of its purely intrinsic productivity. (shrink)

There has been a backlash against academic writing in the humanities that can be found in popular culture at least since the 1990s. By considering a selection of arguments from critics of academic writing in the humanities, I then defend a certain kind of ‘obscurity’ or ‘difficulty’ in scholarly prose by developing a concise genealogy of obscure academic writing. This paper develops the notion that an ‘uncommon sense’ should be situated against ‘common sense’ to unveil an assumed ‘world’ or ‘reality’ (...) alongside the structural formations of that which is considered ‘useful’ language. Often, complicated academic language grapples with the intrinsic complexity that is hidden behind ‘simple’ ideas. (shrink)

This paper presents the first English translation of one of Tanabe’s early essays on Kant. Tanabe marks the occasion of the first translation of the Critique of Practical Reason into Japanese by providing his reflections on Kant’s theory of freedom in this essay. This creative essay by Tanabe represents the hallmark Kyoto School interpretation of Kant. Tanabe weaves his account of Kant with elements from other philosophers in an attempt to think systematically about the nature of freedom. He agrees with (...) Kant that morality itself “rises and falls” with the idea of freedom; however, Tanabe also tries to rescue some of the pitfalls he sees in Kant’s theory by reconstructing Kant’s account. In this brief, but rich essay, Tanabe unfolds one of the more creative aspects of his philosophy through Kant. (shrink)

Abstract -/- This paper has three contrasting sections. The first starts with a description of the academic context that has led researchers like Stewart Kauffmann to introduce "God" into respectable discourse. It then goes on to juxtapose his schema with similar others that his work does not reference. It is proposed that, since humanity is the cutting edge-for good and evil-of emanation/revolution, it is human development that we must focus on. This, in turn cannot properly be discussed without reference to (...) first person descriptions and their contrast with third person descriptions. Likewise the role of those contrasting accounts within and outside the academy, which is currently under threat, must be referred to. -/- -/- Accordingly, the second section begins with the delineation of subjectivity suggested by current neuroscience. It is argued that the cluster sampling of EEG will yield significantly more meaningful results than other competing methods. -/- This paper makes the admittedly radical contention that it may be intellectually responsible to engage in forms of thought and practice that engage the whole of life in a manner heretofore addressed by “religions”. Such forms of life cannot responsibly emerge from an insight into the nature of physical reality, which is the province of the academy. Rather, these forms emerge from consideration of the human psychophysical unity as it engages with a succession of different contexts and attempts to reflect on and refine its responses to them. -/- The nature of the academy early in the 21st century is a confounding factor. The corporate pressure to attenuate academic freedom is real, as is the fact that academic freedom in liberal democracies would immediately migrate to other, initially unfunded structures in civil society with the internet offering myriad opportunities for dissemination and immediate critique of ideas. Orthogonal to this is the attempt to specify and refine one's psychological life, the bane of academic psychology from 19th century German research onwards. It is argued that academic psychology has an asymptote at this point; better to distinguish between the “academy' and the “real world” in a way that best does justice to both, and allows the layperson participate in a genuine attempt to seek knowledge by providing him with a veridical cosmology and psychology, than risk a new absurdity rivaling ontological behaviourism. Many salient facts about human psychology can be discovered by oneself in the “real world”, if only because the imperatives there will always be more compelling, try as we might. -/- -/- Finally, a synthetic narrative is proposed, one in which the evolutionary ethos of the first section is interrelated with the signs of the second section. This final section may yet be read independently of its predecessors. Kauffman’s imperative “reinventing the sacred” indicates something is awry in our conceptual and political systems; it is argued that historically authentic religious movements have preserved something they considered divine, and done so on the margins of society. In fact, this marginalization may be the essence of the religious impulse. (shrink)

Several themes treated in chapter 3 of Difference and Repetition are addressed at greater length in The Logic of Sense, published one year later. In particular, Deleuze's critique of ‘the privilege of designation’ and ‘the modality of solutions’, along with his positive claims about the relation between sense and problems, arguably summarise a number of analyses found in The Logic of Sense. However, despite the convergence between Difference and Repetition and The Logic of Sense as regards the sense–problem relation, The (...) Logic of Sense does not explicitly address the other aspects of thought that Difference and Repetition considers inseparable from the sense–problem relation. In particular, the notion of ‘transcendental empiricism’ – that is, the idea that the conditions of experience themselves emerge from experience – is not explicitly mentioned in The Logic of Sense. There is no explicit discussion in The Logic of Sense of ‘encounters’ or ‘shocks’ and their role in the genesis of thought. And there is no explicit discussion in The Logic of Sense of the discordant relations between the different faculties of thought as they provoke and constrain one another in the elaboration of differential problems. This essay intends to argue that, despite the lack of explicit discussion, The Logic of Sense does advance an account of the differential genesis of thought, and along the same general lines as chapter 3 of Difference and Repetition. (shrink)

In The Logic of Sense, Deleuze effectively argues that two types of relation between events govern their ‘evental’ or ‘ideal play’, and ultimately underlie determined substances, that is, worldly individuals and persons. Leibniz calls these relations ‘compossibility’ and ‘incompossibility’. Deleuze calls them ‘convergence’ and ‘divergence’. This paper explores how Deleuze appropriates and extends a number of Leibnizian concepts in order to ground the idea that events have ontological priority over substances ‘all the way down’.

A hallmark of intelligent behavior is rationality – the disposition and ability to think analytically to make decisions that maximize expected utility or follow the laws of probability. However, the question remains as to whether rationality and intelligence are empirically distinct, as does the question of what cognitive mechanisms underlie individual differences in rationality. In a sample of 331 participants, we assessed the relationship between rationality and intelligence. There was a common ability underpinning performance on some, but not all, rationality (...) tests. Latent factors representing rationality and general intelligence were strongly correlated (r =.54), but their correlation fell well short of unity. Rationality correlated significantly with fluid intelligence (r =.56), working memory capacity (r =.44), and attention control (r =.49). Attention control fully accounted for the relationship between working memory capacity and rationality, and partially accounted for the relationship between fluid intelligence and rationality. We conclude by speculating about factors rationality tests may tap that other cognitive ability tests miss, and outline directions for further research. (shrink)

Chemical engineering - as a recognised skill in the workplace, as an academic discipline, and as an acknowledged profession - is scarcely a century old. Yet from a contested existence before the First World War, chemical engineering had become one of the 'big four' engineering professions in Britain, and a major contributor to Western economies, by the end of the twentieth century. The subject had distinct national trajectories. In Britain - too long seen as shaped by American experiences - the (...) emergence of recognised chemical engineers was the result of professional aspirations and contingency, and shaped by a shifting ecology of institutions, firms and government. Drawing upon extensive archival research, this book examines the evolution of technical practice, working environment and social interactions of chemical engineering. It will be of considerable interest to historians, sociologists of the professions, and to practitioners themselves. (shrink)

This essay is written in two sections. The first, following a short introduction, is made up of three scenarios drawn from the life and work of Martin Buber. As well as demonstrating his obvious interest in human relationships with the other-than-human, each scenario describes an encounter between either Buber himself or a stand-in character and a member of the other-than-human world. Together, these scenes not only suggest that I/Thou encounters are possible with the other-than-human, and that they are important for (...) the development of the human I, but also outline characteristics that make such encounters possible. The second section focuses on Buber's description of the “great actor” in order to offer a way teachers might engage their own students with the other-than-human world. Just as the actor embodies both the character and his or her own person in a dramatic role, so the teacher might embody the I/Thou relationship with the natural world, becoming Teacher/Tree, and exemplifying that relationship with the students. (shrink)

The central focus of this article is to share several experiential activities we have designed in our teaching careers that we use to help education students, primarily undergraduates and teacher candidates, access philosophical ideas and enter philosophical discussions. The examples shared below come from our attempts to help students reach key concepts and abstract ideas in some well-known educational philosophical discussions, through engaging in experiences relating to them. They are based on Plato’s Allegory of the Cave, John Dewey’s scientific method, (...) and Martin Buber’s philosophy of dialogue. The focus for this article is not so much on the specific content or philosophical interpretation of these works but instead on the activities themselves as a means towards better understanding the concept of experiential learning itself. The three examples we present serve to show ways in which well-designed and thoroughly-considered experiences can serve as a bridge to difficult and abstract material while also honoring a more expansive range of learning styles. (shrink)

The Southern Journal of Philosophy, EarlyView.

In the wake of the numerous translations of Badiou’s works that have appeared in recent years, including the translation of the second volume of his major work, Logic of Worlds: Being and Event II, there has been a marked increase in interest in the philo- sophical underpinnings of his oeuvre. The papers brought together in this volume provide a range of incisive and critical engagements with Badiou’s philosophical heritage and the philosophical prob- lems his work engages, both directly and indirectly. (...) Our aim is to offer a balanced assessment of the ways in which Badiou responds to various philosophical thinkers, arguments and traditions, and of the arguments that he employs to do so. (shrink)

What role does/should national difference play in our understanding of the scholarship of teaching and learning as a concept and a practice? Three historians from Australia, the UK and the USA muse on this important issue. Informed by their engagement with the literature and the field, they argue that national difference is an observable phenomenon within SoTL but that each national response has been shaped by the broader transnational/international engagements of recent years.

The mesoderm is the region of the embryo that gives rise to muscle, blood and connective tissues; it becomes segregated from the ectoderm and endoderm at gastrulation. Embryological studies have revealed, however, that the potential for certain embryonic cells to become part of the mesoderm is established well before gastrulation, most likely through an extracellular signalling process termed ‘induction’. The recent characterization of mesoderm‐specific mRNAs and proteins now permits an analysis of the very earliest events involved in the specification of (...) the mesoderm at the molecular level. Such experiments should contribute to our understanding of the mechanisms involved in controlling cell differentiation. (shrink)

Archaeology is a powerful tool for the provision of a cultural identity to a population. This same power often makes it also the target of manipulation by a state in the process of nation-building. This paper will study the darker political nature of archaeology by examining the effects of state-control over archaeological resources and research, in Nazi Germany and Fascist Italy. The aim of this paper is to highlight the dangers posed to the public world- view of a nation in (...) which the only accepted interpretation of the classical past is that of the Party. (shrink)

The nature of a semiotic system is inherently complex. In the course of this paper, we will examine that nature through the application of linguistic anthropological theory. In so-doing, an interpretive methodology will be elucidated with particular attention given to the religious iconography of the Mithraic Mysteries found in imperial Rome. This multi-disciplinary approach to interpretation seeks to combine classical learning with the applied scientific approach of anthropology in the interest of providing a fresh perspective to an old question: “What (...) does it mean?”. (shrink)