Research on delinquency reduction often highlights the importance of identifying and sanctioning antisocial and illegal activities so as to reduce the likelihood of future offending. The rise of digital technology complicates the process of detecting cybercrimes and technology enabled offenses, as individuals can use devices from anywhere to engage in various harmful activities that may appear benign to an observer. Despite the growth of cybercrime research, limited studies have examined the extent to which technology enabled offenses are detected, or the (...) behavioral and attitudinal factors associated with being unobserved or caught for one’s actions. The current study addresses this gap in the literature by estimating a multinomial regression model for self-reported computer hacking behavior and the likelihood of those actions being detected in a large international sample of juveniles (N = 51,059). The findings demonstrate significant differences between youth who hack without detection compared to those who are caught. The implications of this analysis for our understanding of cybercrime and its relationship to traditional delinquency are explored in depth. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Books ReceivedThe Ambitions of Curiosity: Understanding the World in Ancient Greece and China. By G.E.R. Lloyd. Cambridge: Cambridge University Press, 2002. Pp. xvi + 175. Price not given.The Art of the Han Essay: Wang Fu's Ch'ien-Fu Lun. By Anne Behnke Kinney. Tempe: Center for Asian Studies, Arizona State University, 1990. Pp. xi + 154. Paper $10.00.The Autobiography of Jamgön Kongtrul: A Gem of Many Colors. By Jamgön Kongtrul Lodrön (...) Thayé and translated by Richard Barron (Chökyi Nyima). Ithaca, New York: Snow Lion Publications, 2003. Pp. xxii + 549. Price not given.Awesome Nightfall: The Life, Times, and Poetry of Saigyō. By William R. LaFleur. Boston: Wisdom Publications, 2003. Pp. xiii + 173. Paper $14.95.Becoming the Compassion Buddha: Tantric Mahamudra for Everyday Life. By Lama Thubten Yeshe, edited by Robina Courtin, and foreword by Geshe Lhundub Sopa. Boston: Wisdom Publications, 2003. Pp. xi + 194. Paper $14.95.Between Two Worlds East and West: An Autobiography. By J. N. Mohanty. New Delhi: Oxford University Press, 2002. Pp. ix + 134. Hardcover RS 525.00.The Chinese Face of Jesus Christ. Edited by Roman Malek, S.V.D. Sankt Augustin, Germany: Institut Monumenta Serica and China-Zentrum; and Nettetal, Germany: Steyler Verlag, 2002. Pp. 391. EUR 40.00.Chinese Medicine in Contemporary China: Plurality and Synthesis. By Volker Scheid. Durham and London: Duke University Press, 2002. Pp. xiv + 407. Hardcover $69.95. Paper $23.95.Confucian Feminist: Memoirs of Zeng Baosun (1893-1978). Translated and adapted by Thomas L. Kennedy. Philadelphia: American Philosophical Society, 2002. Pp. xxi + 170. Price not given.Consciousness Studies: Cross-Cultural Perspectives. By K. Ramakrishna Rao. Jefferson (North Carolina) and London: McFarland and Company, 2002. Pp. 367. Hardcover $65.00.Constituting Communities: Theravāda Buddhism and the Religious Cultures of South and Southeast Asia. Edited by John Clifford Holt, Jacob N. Kinnard, and Jonathan S. Walters. Albany: State University of New York Press, 2003. Pp. viii + 224. Hardcover $65.50. Paper $21.95.Developments in Indian Philosophy from Eighteenth Century Onwards: Classical and Western. By Daya Krishna. Volume X Part 1 of History of Science, Philosophy and Culture in Indian Civilization, edited by D. P. Chattopadhyaya. New [End Page 110] Delhi: Centre for Studies in Civilizations, 2001. Pp. xxiii + 417. Hardcover RS 1200.East and West: Identità e dialogo interculturale. By Giangiorgio Pasqualotto. Venezia: Marsilo Editori, 2003. Pp. 210. EUR 16.00.Effortless Action: Wu-wei as Conceptual Metaphor and Spiritual Ideal in Early China. By Edward Slingerland. New York: Oxford University Press, 2003. Pp. xii + 352. Price not given.Encountering Kā lī: In the Margins, at the Center, in the West. Edited by Rachel Fell McDermott and Jeffrey J. Kripal. Berkeley and Los Angeles: University of California Press, 2003. Pp. xviii + 321. Hardcover $55.00, £37.95. Paper $21.95, £15.95.Encyclopedia of Chinese Philosophy. Edited by Antonio S. Cua. New York and London: Routledge, 2003. Pp. xx + 1020. Hardcover $150.00.Essays on Indian Philosophy. By J. N. Mohanty and edited by Purushottama Bilimoria. New Delhi: Oxford University Press, 2002. Pp. xxxvii + 347. Paper RS 525.00.Faith, Humor, and Paradox. By Ignacio L. Götz. Westport, Connecticut: Praeger Publishers, 2002. Pp. 136. Hardcover $61.95.Four Illusions: Candrakīrti's Advice for Travelers on the Bodhisattva Path. Translated by Karen C. Lang. New York: Oxford University Press, 2003. Pp. xv + 240. Price not given.The Great Awakening: A Buddhist Social Theory. By David R. Loy. Boston: Wisdom Publications, 2003. Pp. 223. Paper $16.95.The Hidden History of The Tibetan Book of the Dead. By Bryan J. Cuevas. New York: Oxford University Press, 2003. Pp. xi + 328. Price not given.Huang Di nei jing su wen: Nature, Knowledge, Imagery in an Ancient Chinese Medical Text. By Paul U. Unschuld. Berkeley and Los Angeles: University of California Press, 2003. Pp. xii + 520. Hardcover $75.00, £52.00.In Dewey's Wake: Unfinished Work of Pragmatic Reconstruction. Edited by William J. Gavin. Albany: State University of New York Press, 2003. Pp. vi + 249. Hardcover $71.50. Paper $23.95.Knowledge and Freedom in Indian Philosophy. By Tara Chatterjea. Lanham, Maryland: Lexington Books, 2002. Pp. xvi + 159. Hardcover... (shrink)

Bonaventure’s Aesthetics: The Delight of the Soul in Its Ascent into God provides an extensive analysis of Bonaventure’s concept of beauty, the first to appear since Balthasar’s Herrlichkeit, and the role it plays in the Itinerarium mentis in Deum.

Countless academic books have been written about how to interpret literary texts. From reader response criticism to Marxist hermeneutics and beyond, the scholarship on interpretive methods is vast. Yet all these books fail to address a more fundamental question: Why should we read in the first place? Or, to put it another way, why is reading an important thing to do? In order to answer these questions, Thomas J. Millay turns to the wisdom of Danish philosopher-theologian Søren Kierkegaard. In (...) this the first book to be written on Kierkegaard's philosophy of reading, Millay finds that reading does have a specific purpose: it is supposed to change your life. With lucid, nontechnical prose, Millay both establishes the definitive interpretation of Kierkegaard's philosophy of reading and explores the various concrete practices Kierkegaard recommended for its implementation"--Publisher's description. (shrink)

The present work is a study of the method of contemporary Soviet philosophy. By "Soviet philosophy" we mean philosophy as published in the Soviet Union. For practical purposes we have limited our attention to Soviet sources in Russian in spite of the fact that Soviet philosophical works are also published in other languages (see B 2029(21)(38». The term "method" is taken in the sense usual in Western books on methodology .1 In view of the content of the first chapter it (...) will be useful to explain the last term a little more fully. By method we mean a procedure and it is obvious that the principles according to which a procedure is carried out are rules, i.e. imperatives, which tell us not what is but what should be done. Such imperatives mayor may not be connected with and founded on certain descriptive statements (the fact that every rule of formal logic is based on a corresponding law has been well-known since Husserl's "Logische Unter suchungen" and is generally accepted in contemporary logic), but such a foundation is irrelevant to a methodological study. The object of such a study is to find out what these rules are, why they are accepted and how they are inter-connected and applied. This is how methodology - the science of method - is conceived in Western treatises on the subject and this is also the standpoint assumed here. (shrink)

This article compares the differences between Kant’s and Husserl’s conceptions of the “transcendental.” It argues that, for Kant, the term “transcendental” stands for what is otherwise called “metaphysical,” i.e. non-empirical knowledge. As opposed to his predecessors, who had believed that such non-empirical knowledge was possible for meta-physical, i.e. transcendent objects, Kant’s contribution was to show how there can be non-empirical (a priori) knowledge not about transcendent objects, but about the necessary conditions for the experience of natural, non-transcendent objects. Hence the (...) transcendental for Kant ends up connoting a philosophy that claims to show how subjective forms of intuition and thinking have objective validity for all objects as appearances. By contrast, Husserl’s phenomenological philosophy takes a different set of problems for its starting point. His quest is to avoid the uncertainty of empirical knowledge about all kinds of objects that present themselves to us as something other than, something transcendent to, consciousness. Transcendental or reliable knowledge is made possible through the phenomenological reduction that focuses strictly on consciousness as immediately self-given to itself—reflection upon “pure” consciousness. The contents of such consciousness are not the same for everyone and at every time, so they are not necessary and invariant in the way that Kant’s pure forms of subjectivity are. Since Husserl however also claims that the all objects, as intentional objects, are constituted in and for consciousness, an investigation into the structures of pure subjectivity can also be called “transcendental” in a further sense of showing the genesis of our knowledge of objects that are transcendent to consciousness. Moreover, since Husserl’s philosophical interest is precisely upon the structures of that consciousness, he also concentrates on necessary conditions for the constitution of these objects in his philosophical work. Hence, there ends up being a great deal of overlap between his own transcendental project and Kant’s in spite of the differences in what each of them means by the term “transcendental.”. (shrink)

Religion for a Secular Age provides a transnational history of modern Ved nta through a comparative study of two of its most important exponents, Friedrich Max Muller (1823 1900) and Swami Vivekananda (1863 1902). This book explains why Ved nta's appeal spanned the ostensibly very different contexts of colonial India and Victorian Britain and America, and how this ancient form of thought was translated by Muller and Vivekananda into a modern form of philosophy or religion. These religiously-committed men attempted to (...) reconcile religion with modernity by appealing to Advaita (literally, 'non-dualistic') Ved nta's monistic interpretation of reality. The 'scientific' study of religion allegedly demonstrated the evolutionary superiority of Ved nta and the possibility of religion's survival in 'the light of modern science'. They believed Ved nta could also provide the religious basis for moral engagement in this world, even as the hold of orthodox Christianity and traditional Hinduism appeared to be weakening. Ved nta thus served as a way of articulating a form of religion suitable for a secular age religion which has embraced modern forms of thought while breaking away from creeds, scriptures and institutions to thrive in the spheres of public debate of London, Calcutta and New York.". (shrink)

Drawing on aspects of Foucauldian feminist theory Thomas Hardy, Femininity and Dissent offers original and detailed readings of six critically under-valued novels: Desperate Remedies, A Pair of Blue Eyes, The Hand of Ethelberta, A Laodicean, Two on a Tower and The Well-Beloved, demonstrating Hardy's peculiarly modern appreciation of how individuals negotiate the forces which shape their sense of self. Tracing his interest in the evolutionary debate and the woman question this book reveals a new politically engaged rather than a (...) grimly pessimistic Hardy. (shrink)

What happens when the world changes in ways that make Canada's physical capital, natural resources, and geography - once the ultimate competitive advantages - less important than knowledge, information, technological know-how, and human capital? What happens to Canadians? In A State of Minds Thomas Courchene examines the political structures that link local, provincial, and federal governments and challenges many longstanding beliefs about how society should be organized and financed. While focusing on Canadian competitiveness in a global economy, Courchene shows (...) us how an open federal state like Canada can achieve both economic prosperity and social justice. Always provocative, Courchene blends compelling analysis and reasoned insight with a prescription for change: To stay ahead of the competitive curve and protect the Canadian way of life, Canada must become a "state of minds.". (shrink)

There are historically three main trends in understanding Wittgenstein's Tractatus. The first is the interpretation offered by the Vienna Circle. They read Wittgenstein as arguing that neither metaphysical nor normative propositions have any cognitive meaning, and thus are to be considered nonsense. This interpretation understands Wittgenstein as setting the limits of sense, and prescribing that nothing of substantive philosophical importance lies beyond that line. The second way of reading the Tractatus, which has became popular since the 1950s, is the interpretation (...) which most currently accept as the early Wittgenstein's view; for this reason I refer to it as the 'standard reading.' According to this interpretation, Wittgenstein did not consider metaphysical and ethical discourse as nonsense. Rather, relying upon the distinction between saying [sagen] and showing [zeigen], he meant that these truths cannot be uttered, but instead are only shown. The standard reading can perhaps be best understood in contrast with the third interpretation, dubbed the "resolute reading." The resolute reading takes seriously Wittgenstein's remark at 6.54 that "[m]y propositions are elucidatory in this way: he who understands me finally recognizes them as nonsense [unsinnig]." According to the resolute interpretation, Wittgenstein is not advancing a series of philosophical theses in the Tractatus. Rejecting the distinction characteristic of standard readings, between propositions without sense [sinnlos] and just plain nonsense [unsinnig], these interpreters read Wittgenstein as treating ethical and metaphysical inquiry, as well as a bulk of the doctrines in the text, as nonsense. To them, Wittgenstein did not intend to put forth any theses in the the text. Instead his methodology is therapeutic, similar to the later philosophy. It In this essay I explain each interpretation, and evaluate them in terms of textual and philosophical viability. I conclude by arguing that the biases which exist in the tradition of analytic philosophy substantively temper the interpretation of historical texts, which ultimately leads to the fundamental distinction between these three interpretations. (shrink)

This article proposes that Goffman's "Frame Analysis" can be interpreted as a step toward unpacking the idea of context. His analysis implies a recursive model involving frames within frames. The key problem is that neither Goffman nor anyone else has clearly defined what is meant by a frame. I propose that it can be represented by a word, phrase, or proposition. A subjective context can be represented as an assembly of these items, joined together by operators such as and, since, (...) if, not, and then. Furthermore, this model can be combined with the recursive levels of mutual awareness in earlier approaches to consensus. The combination would represent the inter subjective context: it can be used to find the minimum amount of background that would allow consensual interpretations of discourse. It could also construct a chain that links discourse to the institutional level, the micro-macro pathway from word and gesture to social structure. Goffman hinted that mathematical notation might be used to represent a frame assembly. By adding levels of awareness to such notation, it could represent social facts. Because the use of vernacular words rather than concepts is a problem in social science, Goffman's approach has a general as well as a particular significance. (shrink)

This research evaluates the production of three dimensional (3D) clouds for geospatial viewing programs such as Google Earth, NASA World Wind, and X3D Earth. This thesis took advantage of iso-standard X3D graphics and X3D Edit in conjunction with manually produced image textures to represent 3D clouds. While a 3D geospatial viewing might never completely characterize the current state of the atmosphere, a sufficiently realistic virtual 3D rendering can be created to present current sky coverage given adequate satellite and model data. (...) Various visualization demonstration results are presented that can be rendered and navigated in real time. Further research and development is needed to match a cloud typing model output with a particular method of 3D cloud production. Data-driven adaptation and production of cloud models for web-based delivery is an achievable capability given continued research and development. (shrink)

Definite articles and demonstratives share many features in common including a related etymology and a number of parallel communicative functions. The following paper is concerned with developing a novel proposal on how to distinguish the two types of expression. First, crosslinguistic evidence is presented to argue that demonstratives contain locational markers that are employed in deictic uses to force contrastive focus and accentuate an intended referent against a contextual background. Conversely, definite articles lack such markers. Demonstratives are thus more likely (...) to force referential interpretations, whereas definite descriptions are more open to attributive ones. Second, an analysis of determiner phrases is provided to illustrate that certain syntactic projections capture deictic differences between the two expressions. Semantic correlates of the proposal are then considered before it is situated with respect to contemporary work distinguishing the two categories on the basis of a non‐redundancy condition (that the overt noun phrase complement of a demonstrative may not denote a singleton set), which I suggest is derivative on the presence of contrastive deictic markers in demonstratives. (shrink)

The Abased Christ is the first monograph to be devoted exclusively to Søren Kierkegaard’s Christological masterpiece, Practice in Christianity. Alongside an argument for a new translation of the work’s title, it offers detailed textual commentary on a series of themes in Practice in Christianity, such as the person of Christ, contemporaneity, imitation, and Kierkegaard’s philosophy of history. Anti-Climacus, the pseudonymous author of Practice in Christianity, presents to his readers a uniquely challenging understanding of who Christ is and what it means (...) to follow him. The Christ of Anti-Climacus is not the glorious Christ who abides with the Father in heaven, but the abased Christ who is poor, marginal, offensive, and persecuted. Throughout Practice in Christianity, we are called not only to perceive the abased Christ, but to follow after him. The Abased Christ aims to enrich historical theologians’ appreciation of Kierkegaard’s Christology. However, it concludes by grappling with questions of power, agency, and sacrifice which have been at the forefront of contemporary theology in the 20th and 21st centuries, thereby suggesting how we might make sense of Kierkegaard’s Christology today. (shrink)

In studying logic, one learns how to establish that a conclusion follows from a set of premises. Those arguments that exhibit one of the valid forms of the deductive system under study are valid. There may be questions about what forms are exhibited by various arguments - Is this English conditional really truth-functional? Is this disjunction really inclusive? Are the English predicates used with uniform meaning? - but none of these problems undermine the claim that if an argument exhibits a (...) valid form of a system for deductive logic, then that argument is valid.When we move on to study invalidity, however, we find that the situation is not parallel. Every argument is an instance of some invalid argument forms, and we cannot say that every instance of every invalid form is invalid. (shrink)

Introduction: Excess, the gaze, and cinema of confinement -- Excess in confinement in Room and Green room -- Big window, big other: enjoyment and spectatorship in Alfred Hitchcock's Rope -- Interior confinement: shattering and disintegration in Ingmar Bergman's The passion of Anna -- It "over-looks": movement and stillness in Stanley Kubrick's The shining -- "It's just a show?" Paranoia and provocation in Oliver Stone's Talk radio -- Voices, telephones, and confined spaces: Phone booth and Locke -- Captive, captor, and aliens: (...) 10 Cloverfield lane -- Conclusion: 127 hours, The wall, Panic room, and Cyberspace. (shrink)

Students of culture have been increasingly concerned with the ways in which cultural values are 'inscribed' on the body. These essays go beyond this passive construal of the body to a position in which embodiment is understood as the existential condition of cultural life. From this standpoint embodiment is reducible neither to representations of the body, to the body as an objectification of power, to the body as a physical entity or biological organism, nor to the body as an inalienable (...) centre of individual consciousness. This more sensate and dynamic view is applied by the contributors to a variety of topics, including the expression of emotion, the experience of pain, ritual healing, dietary customs, and political violence. Their purpose is to contribute to a phenomenological theory of culture and self - an anthropology that is not merely about the body, but from the body. (shrink)

Normative questions about discrimination and preferences in dating have recently received mounting attention. I first argue that the current discourse can be reconstructed as between two theoretical camps: proponents of mere preference accounts and proponents of obligation accounts. Second, I argue that both positions presuppose a framework assumption to the effect that attraction is to be conceived of in terms of (positive or negative) obligations. This is because the mere preference account denies obligations in dating, whereas obligation accounts embrace (at (...) least weak) duties. This framework assumption is ill‐begotten once we apprehend that the reality of other people always already outruns our sideways‐on theorising about what property in others we ought to be attracted to. The aim is not to solve the stand‐off between proponents of mere preferences and obligations, but to dissolve the need to conceive of attraction and dating in terms of obligations at all. (shrink)

Presents an innovative, constructive alternative to Christian involvement in the "culture wars" Church leaders and scholars have long wrestled with what should provide a guiding vision for Christian engagement in culture and politics. In this book Thomas Bushlack argues that a retrieval of Thomas Aquinas's understanding of civic virtue provides important resources for guiding this engagement today. Bushlack suggests that Aquinas's vision of the pilgrim church provides a fitting model for seeking the earthly common good of the political (...) community, and he notes the features of a Thomistic account of justice and civic virtue that remain particularly salient for the twenty-first century. The book concludes with suggestions for cultivating a Christian rhetoric of the common good as an alternative to the predominant forms of discourse fostered within the culture wars that have been so divisive. (shrink)

Lookism refers to discrimination based on physical attractiveness or the lack thereof. A whole host of empirical research suggests that lookism is a pervasive and systematic form of social discrimination. Yet, apart from some attention in ethics and political philosophy, lookism has been almost wholly overlooked in philosophy in general and epistemology in particular. This is particularly salient when compared to other forms of discrimination based on race or gender which have been at the forefront of epistemic injustice as a (...) topic of research. This paper argues that lookism is associated with various forms of epistemic injustice. In the specific case of lookism, hermeneutic injustice takes the shape of the taboo of acknowledging that unattractive people are unattractive. This, on the one hand, results in a hampered understanding of one’s own situation insofar as one is deterred from seeing one’s looks as one major factor for one’s social position. On the other hand, this hermeneutic injustice serves as the backdrop of instances of a special kind testimonial injustice in which the ugly person’s burgeoning realization that their looks influence their social standing detrimentally is discounted due to the pejorative nature of ascribing someone the property of being unattractive or ugly. (shrink)

As engineering applications require management of ever larger volumes of data, ontologies offer the potential to capture, manage, and augment data with the capability for automated reasoning and semantic querying. Unfortunately, considerable barriers hinder wider deployment of ontologies in engineering. Key among these is lack of a shared top-level ontology to unify and organise disparate aspects of the field and coordinate co-development of orthogonal ontologies. As a result, many engineering ontologies are limited to their scope, and functionally difficult to extend (...) or interoperate with other engineering ontologies. This paper demonstrates how the use of a top-level ontology, specifically the Basic Formal Ontology (BFO), greatly facilitates interoperability of multiple engineering-related ontologies. We constructed a system of formal linked ontologies by re-engineering legacy ontologies to be conformant with BFO and developing new BFO-conformant ontologies to capture knowledge in the engineering design, enterprise, human factors, manufacturing, and application domain of additive manufacturing. The resulting Integrated Framework for Additively Manufactured Products (IFAMP), including the body knowledge instantiated on its basis, serve as the basis for a proposed Design with Additive Manufacturing Method (DWAM), which we believe can support the design of innovative products with semantically enhanced ideation tools and enhanced access to application domain knowledge. The method and its facilitation through the ontological framework are demonstrated using a case study in medicine. (shrink)