Since its inception in the Middle Ages, the university classroom can be characterized by students gathered around a sage who imparts his or her knowledge. However, the effective classroom of today looks vastly different: First-year engineering students not only learn basic engineering principles, but are also guided to consider their own inner values and motivations as they design and build adaptive devices for people with disabilities; students in a large chemistry lecture work animatedly together in small groups on inquiry-based (...) activities while an instructor and teaching assistants circulate and guide their learning; students learning differential equations practice explicit metacognitive skills while problem-solving in class. Even though educational research, especially research that is targeted at STEM disciplines, demonstrates what most effectively engages students and supports their learning, many of today's classrooms look much like they did a century ago, with a professor delivering a primarily one-way lecture and students passively sitting in seats bolted to the floor. At this juncture in history, colleges and universities face a public call to engage a more diverse representation of students in effective learning, persistence, and degree attainment, and to do so economically and efficiently. It is essential that institutions draw upon methods demonstrated to effectively increase student learning and success. Educational researchers have thoroughly explored the "basic" science in this area, and a body of literature documents effective evidence-based instructional practices, hereafter referred to as EBIPs. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Spirit Stones of China: The Ian and Susan Wilson Collection of Chinese Stones, Paintings, and Related Scholars' ObjectsGraham ParkesSpirit Stones of China: The Ian and Susan Wilson Collection of Chinese Stones, Paintings, and Related Scholars' Objects. Edited by Stephen Little. Chicago: The Art Institute of Chicago in association with University of California Press, 1999. Pp. 112.Let me introduce Spirit Stones of China: The Ian and (...) class='Hi'>Susan Wilson Collection of Chinese Stones, Paintings, and Related Scholars' Objects (edited by Stephen Little) with this quotation:The purest essence of the energy of the heaven-earth world coalesces into rock. It emerges, bearing the soil. Its formations are wonderful and fantastic. Some with cavernous cliffs, revealing their interior; some with peaks and summits in sharp-edged layers.... Within the size of a fist can be assembled the beauty of a thousand cliffs. Rocks large enough to be set up in great courtyards, small enough to be set upon a stand. Like gazing upon the peaks of Song Shan, or facing the entire range of the Meng mountains; sitting quietly, your imagination purified.... The Sage [Confucius] once said, "the humane man loves mountains," and the love of stones has the same meaning. Thus, longevity through quietude is achieved through this love.This passage articulates the very different understanding of stone—as "essential energy" rather than mere matter—that underlies the traditional Chinese passion for rock collecting and appreciating, for which even the terms "petromania" and "litholatry" seem too weak. It comes from the preface to the earliest surviving Chinese manual on the topic, Du Wan's Stone Compendium of Cloudy Forest, compiled in the early twelfth century, and is quoted by Stephen Little in his erudite and informative introduction to this magnificent catalog for a unique collection of "spirit" or "strange stones" (guai shi) and other scholars' articles. This essay nicely complements and amplifies ideas set forth some fifteen years ago by John Hay, in his now classic introduction to the catalog Kernels of Energy, Bones of Earth: The Rock in Chinese Art (New York: China House Gallery, China Institute in America, 1985).Most cultures appear to begin with a natural reverence for stone in its natural state—one thinks of the Druids, the Indian tradition, the Polynesians, Native Americans, and Australian aboriginal culture—and many seem to retain that reverence as they develop. Indeed, when seen in a global perspective, the general lack of interest in (or respect for) rock in its unhewn state that characterizes the European and Anglo-American traditions seems idiosyncratic. But Chinese culture definitely has the longest and most enthusiastic tradition of collecting stones and arranging rocks in gardens: "strange stones" figure among articles of tribute offered to the mythical emperor Yu (mid-second millennium B.C.E.), and the emperor Wu Di (second century B.C.E.) is recorded as having had rocks arranged in the gardens of his palace. [End Page 306]Stephen Little's essay gives an eloquent account of the development of the practice of stone collecting in China, delineating its relationships with poetry and painting and other arts and practices, and containing numerous translations of passages from primary sources otherwise inaccessible to the non-reader of Chinese. Most of the rocks in the catalog are of the well-known Lingbi (sonorous) and Ying types, but other kinds are represented, too. The editor also supplies a context for appreciating the paintings, scrolls, and other articles from scholars' desks that are in the catalog: brush rests, inkstones, brush holders, and so forth. The sixty-six items from the collection are represented in excellent black-and-white photographs.The book is beautifully designed and produced—and is indeed a work of art in itself with its handsome, dark blue Chinese-style case. All in all, this a stylish and informative contribution to the growing literature on a philosophically fascinating topic. [End Page 307]Graham Parkes University of Hawai'iCopyright © 2001 University of Hawai'i Press... (shrink)

Confessional modes of self-representation have become crucial in feminist epistemologies that broaden and contextualize the location and production of knowledge. In some versions of confessional feminism, the insertion of “I” is reflective, the product of an uncomplicated notion of experience that shuttles into academic discourse apersonal truth. In contrast to reflective intrusions of the first person, reflexive confessing is primarily a questioning mode that imposes self-vigilance on the process of self positioning.

To be able to produce and understand metaphorical statements is nothing much to boast about: these familiar skills, which children seem to acquire as they learn to talk, are perhaps no more remarkable than our ability to tell and to understand jokes. How odd then that it remains difficult to explain what we do in grasping metaphorical statements. In a provocative paper, "What Metaphors Mean,"1 Donald Davidson has recently charged many students of metaphor, ancient and modern, with having committed a (...) "central mistake." According to him, there is "error and confusion" in claiming "that a metaphor has, in addition to its literal sense or meaning, another sense or meaning." The guilty include "literary critics like Richards, Empson, and Winters; philosophers from Aristotle to Max Black; psychologists from Freud and earlier to Skinner and later; and linguists from Plato to Uriel Weinreich and George Lakoff." Good company, if somewhat mixed. The error to be extirpated is the "idea that a metaphor has a special meaning". If Davidson is right, much that has been written about metaphor might well be consigned to the flames. Even if he proves to be wrong, his animadversions should provoke further consideration of the still problematic modus operandi of metaphor. · 1. In "What Metaphors Mean," Critical Inquiry 5 : 31-47. All further references in text. Max Black is Susan Linn Sage professor of philosophy and humane letters emeritus at Cornell University and senior member of the Cornell program on science, technology, and society. His many influential works include Models and Metaphors, A Companion to Wittgenstein's Tractatus, and, most recently, Caveats and Critiques. During the fall of 1978 he was Tarner Lecturer at Cambridge University and is currently preparing a book on rationality based on those lectures. (shrink)

Alexandre Gajevic Sayegh presents an intriguing interdisciplinary exploration of climate justice policy issues. He argues the important point that justice must be a key element of any climate regim...

The Animal Ethics Reader is an acclaimed anthology containing both classic and contemporary readings, making it ideal for anyone coming to the subject for the first time. It provides a thorough introduction to the central topics, controversies and ethical dilemmas surrounding the treatment of animals, covering a wide range of contemporary issues, such as animal activism, genetic engineering, and environmental ethics. The extracts are arranged thematically under the following clear headings: Theories of Animal Ethics Nonhuman Animal Experiences Primates and Cetaceans (...) Animals for Food Animal Experimentation Animals and Biotechnology Ethics and Wildlife Zoos and Aquariums Animal Companions Animal Law and Animal Activism Readings from leading experts in the field including Peter Singer, Bernard E. Rollin and Jane Goodall are featured, as well as selections from Tom Regan, Jane Goodall, Donald Griffin, Temple Grandin, Ben A. Minteer, Christine Korsgaard and Mark Rowlands. Classic extracts are well balanced with contemporary selections, helping to present the latest developments in the field. This revised and updated _Third Edition_ includes 31 new readings on a range of subjects, including animal rights, captive chimpanzees, industrial farm animal production, genetic engineering, keeping cetaceans in captivity, animal cruelty, and animal activism. The _Third Edition _also is printed with a slightly larger page format and in an easier-to-read typeface. Featuring contextualizing introductions by the editors, study questions and further reading suggestions as the end of each chapter, this will be essential reading for any student taking a course in the subject. With a new foreword by Bernard E. Rollin. (shrink)

Michael Levin, in Feminism and Freedom, argues that sex-stereotyping is inevitable and legitimate since there are innate non-anatomical differences between the sexes. He, further, believes that sex-stereotyping is compatible with members of both sexes acting freely and having equal opportunity in the job market and other areas of life. I will attack both claims, but I will particularly concentrate on the second one. I believe that Levin is only able to make his view sound plausible because of his minimal definitions (...) of “freedom” and “equal opportunity” which I shall argue are not acceptable. The result of his mistake is that he presents us with a false dilemma: We must choose between either a Libertarian ideal---which includes freedom, equal opportunity, the inevitable sex-stereotyping and resulting patriarchal society (since it cannot be eliminated voluntarily)---and Feminism---which denies the legitimacy of sex-stereotyping, insists that unequal outcome means inequality of opportunity and so supports a quota system, and attempts to accomplish its aims, at great cost, by depriving people of freedom. (shrink)

This brief text assists students in understanding Dostoevsky's philosophy and thinking so they can more fully engage in useful, intelligent class dialogue and improve their understanding of course content. Part of the Wadsworth Notes Series, (which will eventually consist of approximately 100 titles, each focusing on a single "thinker" from ancient times to the present), ON DOSTOEVSKY is written by a philosopher deeply versed in the philosophy of this key thinker. Like other books in the series, this concise book offers (...) sufficient insight into the thinking of a notable philosopher, better enabling students to engage in reading and to discuss the material in class and on paper. (shrink)

In this paper, I argue that several features of Big Business in the United States, and its influence on our society, have caused far too many Americans to stop thinking about what is morally right as they choose their actions. An ethical vacuum has been created that Big Business has been only too glad to fill with questionable values that Americans have absorbed without consciously embracing. The time is right, and the stakes have never been higher, for us to reflect (...) on our values and change our thinking and behavior. Big Business and Philosophy each have important roles to play — one because of the power it now has and the other because of the power it ought to have — if we are to improve the moral climate in this country. (shrink)

The virulence of a virus is determined by its ability to adversely affect the host cell, host organism or population of host organisms. Influenza A viruses have been responsible for four pandemics of severe human respiratory disease this century. Avian species harbour a large reservoir of influenza virus strains, which can contribute genes to potential new pandemic human strains. The fundamental importance of understanding the role of each of these genes in determining virulence in birds and humans was dramatically emphasised (...) by the recent direct transmission of avian influenza A viruses to humans, causing fatal infection but not community spread. An understanding of the factors involved in transmission between avian and mammalian species should assist in the development of better surveillance strategies for early recognition of influenza A virus strains having human pandemic potential, and possibly in the design of anti‐viral strategies. BioEssays 25:657–671, 2003. © 2003 Wiley Periodicals, Inc. (shrink)

Because of its theocentric nature and the dispersion of relevant passages, the Old Testament presentation of creation theology is frequently misunderstood. I investigate the works of modem Old Testament scholars, particularly Walther Eichrodt, Gerhard von Rad, and Claus Westermann, in regard to the theology of creation. Using principles of analysis suggested by Gerhard Hasel, I discuss how the Old Testament portrays God as acting in both the original creation and post-Genesis events. The role of God as creator is not independent (...) ofother major Old Testament themes, such as God the savior. God’s care for creation continues as does his blessing. (shrink)

John Rawls famously distinguishes between ideal and nonideal theory, according priority to the former. He depicts his own efforts to articulate the conception of justice as fairness as an instance of ideal theory. Subsequent political theorists have taken Rawls’s distinction as a template for how we should understand the tasks of political theory. Yet they also have struggled to clarify the underlying distinction with notable lack of success. We argue that Rawls himself does not abide by the distinction between ideal (...) and nonideal theory and that this affords a good reason to set the distinction aside as a distraction. (shrink)

Christian ethics are usually based on a theology of love. In the case of Christian relationships to nature, Christian environmental writers have either suggested eros as a primary source for Christian love, without dealing with traditional Christian arguments against eros, or have assumed agape (spiritual love or sacrificial love) is the appropriate mode, without defining how agape should function in human relationships with the nonhuman portion of the universe. I demonstrate that God’s love for nature has the same form and (...) characteristics as God’s love for human beings, and that because agape is self-giving, it is preferable to eros in relationships with the environment. Agape concerning nature (I) is spontaneous and unmotivated, (2) is indifferent to value, (3) creates value, (4) initiates relationships with the divine, (5) recognizes individuality, (6) provides freedom, and (7) produces action and suffering. Agape might best be defined, not as Platonic ascent above the world, but as completely self-giving engagement with the world. Human love for nature is often limited by a human inability to accept love, including divine love, from nature. Flowing from God, agape cannot require reciprocity; yet agape understands what “the other has to give and can offer it complete valuation. Agape is the ideal form of human interaction with nature, because agape does not require equal status or ability, or common goals or needs. Love between humans and members of the land (or sea) community can be sacrificial, and should be distinguished by a loss of self-regard and a willingness to suffer. Further philosophical and theological discussion of the role of reciprocity and sacrifice in love for nature is highly desirable. (shrink)

Throughout the history ofthe U.S. national park system, park advocates and managers have changed both acquisition priorities and internal management policies. The park movement began with the establishment of large, spectacular natural areas, primarily in the West. As the movement developed there was more emphasis on the biological, on recreation, and on parks near population centers. GraduaIly, scenic wonders and uniqueness have become less necessary to designation and the types of sites eligible have diversified. Early managers treated the parks as (...) relatively unchanging, threatenedby little other than human vandalism. Initially managers removed “bad” animals, such as wolves, and suppressed disturbances, such as fire. Modem management values processes as weIl as objects and recognizes change and disturbance as integral to park maintanence. A conversion to an ecosystem mode of management does not answer all questions concerning values, however, and may present some disadvantages, such as a tendency to treat nature as aseries of functions and energy equations, thus weakening aesthetic values. (shrink)

The biblical “historians,” perhaps more than their modern day counterparts, show history to be a messy, complicated affair. For all its ambivalence about power and human relationships, the book of Judges functions as a profoundly thoughtful foundation myth.