On 4 January 1971, Ti-Grace Atkinson delivered a talk entitled ‘Strategy and Tactics: A Presentation of Political Lesbianism’. The talk was later published in her collected essays, Amazon Odyssey. The essay contains thirty-five diagrams: ten ‘Strategy Charts’, three ‘Tactical Charts’ and twenty-two ‘Tactical-Strategy Charts’, which map a strategy of the ‘Oppressor’ (men) and the tactics that the ‘Oppressed’ (women) might develop to lead to a revolution – lesbians, significantly, are the ‘Buffer Zone’ between these two classes. In the (...) only reference I have managed to find to these diagrams, they are referred to as ‘crazy’. This article re-visits these diagrams, exploring the role of the diagram in how Atkinson attempts to map patriarchal relations and also imagine a feminist revolution. Taking Atkinson’s diagrams as a starting point, the article then uses them to begin to narrate a genealogy of the diagram in feminist theory, exploring a diagrammatic imaginary that is an often-used but rarely discussed tactic in feminist writing. Finally, the article opens out to consider how this history of feminist diagrams might be a precursor to more contemporary feminist data visualisations. (shrink)

I think "schizo-culture" here is being used rather in a special sense. Not referring to clinical schizophrenia, but to the fact that the culture is divided up into all sorts of classes and groups, etc., and that some of the old lines are breaking down. And that this is a healthy sign. -- William Burroughs, from _Schizo-Culture_ The legendary 1975 "Schizo-Culture" conference, conceived by the early Semiotext collective, began as an attempt to introduce the then-unknown radical philosophies of post-'68 France (...) to the American avant-garde. The event featured a series of seminal papers, from Deleuze's first presentation of the concept of the "rhizome" to Foucault's introduction of his _History of Sexuality_ project. The conference was equally important on a political level, and brought together a diverse group of activists, thinkers, patients, and ex-cons in order to address the challenge of penal and psychiatric institutions. The combination proved to be explosive, but amid the fighting and confusion "Schizo-Culture" revealed deep ruptures in left politics, French thought, and American culture. The "Schizo-Culture" issue of the Semiotext journal came three years later. Designed by a group of artists and filmmakers including Kathryn Bigelow and Denise Green, it documented the chaotic creativity of an emerging downtown New York scene, and offered interviews with artists, theorists, writers, and No Wave and pre-punk musicians together with new texts from Deleuze, Foucault, R. D. Laing, and other conference participants. This slip-cased edition includes _The Book: 1978_, a facsimile reproduction of the original Schizo-Culture publication; and _The Event: 1975_, a previously unpublished and comprehensive record of the conference that set it all off. It assembles many previously unpublished texts, including a detailed selection of interviews reconstructing the events, and features Félix Guattari, William Burroughs, Kathy Acker, Michel Foucault, Sylvère Lotringer, Guy Hocquenghem, Gilles Deleuze, John Rajchman, Robert Wilson, Joel Kovel, Jack Smith, Jean-François Lyotard, Ti-Grace Atkinson, François Peraldi, and John Cage. (shrink)

Before COVID-19, dementia singing groups and choirs flourished, providing activity, cognitive stimulation, and social support for thousands of people with dementia in the UK. Interactive music provides one of the most effective psychosocial interventions for people with dementia; it can allay agitation and promote wellbeing. Since COVID-19 has halted the delivery of in-person musical activities, it is important for the welfare of people with dementia and their carers to investigate what alternatives to live music making exist, how these alternatives are (...) delivered and how their accessibility can be expanded. This community case study examines recent practice in online music-making in response to COVID-19 restrictions for people with dementia and their supporters, focusing on a UK context. It documents current opportunities for digital music making, and assesses the barriers and facilitators to their delivery and accessibility. Online searches of video streaming sites and social media documented what music activities were available. Expert practitioners and providers collaborated on this study and supplied input about the sessions they had been delivering, the technological challenges and solutions they had found, and the responses of the participants. Recommendations for best practice were developed and refined in consultation with these collaborators. Over 50 examples of online music activities were identified. In addition to the challenges of digital inclusion and accessibility for some older people, delivering live music online has unique challenges due to audio latency and sound quality. It is necessary to adapt the session to the technology's limitations rather than expect to overcome these challenges. The recommendations highlight the importance of accessibility, digital safety and wellbeing of participants. They also suggest ways to optimize the quality of their musical experience. The pandemic has prompted innovative approaches to deliver activities and interventions in a digital format, and people with dementia and their carers have adapted rapidly. While online music is meeting a clear current need for social connection and cognitive stimulation, it also offers some advantages which remain relevant after COVID-19 restrictions are relaxed. The recommendations of this study are intended to be useful to musicians, dementia care practitioners, and researchers during the pandemic and beyond. (shrink)

This paper engages with the theme of disgrace from a Bourdieusian point of view. Starting out from a specific definition of ‘grace’ in terms of misrecognition, it goes on to consider some of the ways in which disgrace can be generated and some of the ways it can be handled by the disgraced party. While there are certainly many intra-field modalities of the genesis of disgrace, including violation of the rules of the game, the paper also emphasizes that disgrace (...) can be generated by cross-field events, necessitating a switch of perspective from individuals in one field to individuals in multiple fields. This is also true of strategies for coping with disgrace. (shrink)

These essays collectively present new perspectives on the history of modern science in China since 1900. Fa‐ti Fan describes how science under the Republic of China after 1911 exhibited a complex local and international character that straddled both imperialism and colonialism. Danian Hu focuses on the fate of relativity in the physics community in China after 1917. Zuoyue Wang hopes that a less nationalist political atmosphere in China will stimulate more transnational studies of modern science, which will in turn reveal (...) the underlying commonalities in different national contexts. Sigrid Schmalzer compares the socialist and the capitalist contexts for science in China and reopens the sensitive question of the “mass line” during the Cultural Revolution. Grace Shen describes the tensions early Chinese scientists felt when choosing between foreign models for modern geology and their own professional identities in China. Taken together, these accounts present us with a comparative history of modern science in China that is both globally and locally informed. (shrink)

In A Treatise of Human Nature Hume wrote a long section titled “Of skepticism with regard to the senses.” The discussion examines two key features of our beliefs about the objects making up the external world: 1. They continue to exist, even when unperceived. 2. They are distinct from the mind and its perceptions. The upshot of the discussion is a graceful sort of intellectual despair:I cannot conceive how such trivial qualities of the fancy, conducted by such false suppositions, can (...) ever lead to any solid and rational system... ’Tis a gross illusion to suppose, that our resembling perceptions are numerically the same; and ’tis this illusion, which leads us into the opinion, that these perceptions are uninterrupted, and are still existent, even when they are not present to the senses. This is the case with our popular system. And as to our philosophical one, ’tis liable to the same difficulties; and is over-and-above loaded with this absurdity, that it at once denies and establishes the vulgar supposition. (Treatise, 217-8)These notes examine the argument of this section of the Treatise in detail. The upshot is that Hume’s despair is founded on an error. The notes finish by drawing some lessons about the epistemology of our common-sense world view. (shrink)

Arabic language; philology; 20th century; history and criticism.

The aim of this paper is to argue that there is no unproblematic way of delineating perceptual beliefs from non-perceptual beliefs. The concept of perceptual belief is one of the central concepts not only of philosophy of perception but also of epistemology in a broad foundationalist tradition. Philosophers of perception talk about perceptual belief as the interface between perception and cognition and foundationalist epistemologists understand perceptual justification as a relation between perceptual states and perceptual beliefs. We consider three ways of (...) cashing out the difference between perceptual and non-perceptual beliefs (semantic, justificatory, and etiological) and argue that none of them works. Finally, we explore the possibility of understanding perceptual justification without relying on the concept of perceptual beliefs. (shrink)

In the Sermon on the Mount, Christ teaches that God will only forgive [aphiemi] us if we forgive [aphiemi] others; however, it’s hard to understand why God would only forgive us conditionally and yet expect us to forgive unconditionally. I argue that understanding aphiemi as not counting a person’s sin against their relative moral standing makes sense of Christ's teaching.

The first poems about the Prophet Muḥammad appeared while he was alive. These first examples, which are panegyrics (madīḥ, i‛tiẕār, fakhr and ris̱ā), largely reflect the characteristics of the pre-Islamic qaṣīda poetry. Due to the developments in the following centuries, the number of poems about the Prophet increased. And thus, a separate literary genre was formed under the name al-madīḥ al-nabawī. Especially the fact that sufi leaning poets contributed to the literary richness in this field. Another factor is the beginning (...) of the tradition of writing mawlid poems in memory of the birth of the Prophet Muḥammad. The thirteenth century was an important period for poems praising the Prophet Muḥammad. Two important poets emerged in this century. One of them is Egyptian poet al-Būṣīrī and the other is Baghdad's famous poet, Yaḥyā al-Ṣarṣarī. Even after his death, Ṣarṣarî’s works with high literary value were read and memorized in the circles of science, literature and Sufism. Due to his competence in the field, al-Ṣarṣarī was known as the poet of the Prophet and Ḥassān b. Thābit of his time. However, it is understood that his poems, which lost their importance in literary circles over time, were not studied as much as they deserved in the modern period. In this article, his life and works are introduced and basic language and stylistic features of his poems are examined. Also, the image of the Prophet in his poems was determined within the framework of the political conditions of the period.Summary: In the field of madīh nabawī, which first appeared in the ‘Asr al-Sa’āda and has continued to the present day, especially two names stand out in the 7th/13th century, when famous poets such as Macduddīn al-Vitrī (d. 662/1264), Ibn al-Muraḥḥal (d. 699/1300) and Ṣafiyyuddīn al-Ḥillī (d. 749/1348) were also raised. One of them is the Egyptian poet al-Būṣīrī (d. 695/1296), who left his mark on the field of madīh nabawī with his many poems, especially Qaṣīda Burda, and the other is the Iraqi poet Yahya al-Ṣarṣarī (d. 656/1258), who was named Shā‘iru Rasūlillāh (The poet of the Prophet) and Ḥassānu Vaḳtihī (Ḥassān of that period) because of the quality of his poems in this field.al-Ṣarṣarī, was born in the village of al-Ṣarṣar, near Baghdad, spent most of his life in the shadow of Baghdad’s political instability and the social collapse that developed in parallel. He was killed in 656/1258 by the Mongolian forces that invaded Baghdad. al-Ṣarṣarī was extremely knowledgeable in fiqh, hadith, language, and ‘ilm al-qirāa. Our poet adopted the views of the Hanbalī law school. In addition, he turned to Sufism and became a murīd (disciple) of Ali ibn Idrīs al-Ya‘kūbī, a student of Abdalqadīr al-Gīlanī who was accepted as the founder of Qādiriyya. He was closely attached to the Sunnah of the Prophet and was fond of reading the Quran. He was chaste and patient and was content with what he had himself. All his works are poetic and they all concern the madīh nabawī or fiqh.Since his poems, almost all of which are about the praise of the Prophet, have a high literary value, they were read, memorized and narrated for a long time in the circles of science, literature and Sufism. In terms of its structure, his poems are based on the traditional forms of Arab qasīda. In the introductory sections of his poems, he often expresses his longing for Madina. The main subject in poems is usually the Prophet and his superior features. In the last part, he usually says salāt for the Prophet and seeks help from him. It can be said that he used simple language in his poems. The vocabulary reflects the characteristics of the urban life in which he lived. The source of inspiration for his poems are the Qur’an and especially the hadith of the Prophet. He uses the potential of literary arts as much as possible while conveying his feelings. But he does not allow the correct information to be lost due to these arts on a serious subject such as depicting the Prophet. We can see a lot of badī‘ (creative) art in some of his poems. But we can immediately understand that these arts do not spoil the beauty of his expression. The poet provides rhythm and harmony in his poetry with the meter and rhyme in accordance with the classical Arabic qasida rules. In addition, he strengthens the musicality in poetry with puns (jinās) and repetition.The influence of the instability of the region where al-Ṣarṣarī lived on his poems is obvious. According to him, the main reason for the terrible situation that Muslims were in was that they were away from the way of the Prophet. He thought that it would be possible to go back to the old peaceful days by following the way of the Prophet. Perhaps as a result of this opinion, he allocated his qasīda to the narration of the Prophet and his Companions. In his poems, he describes the Prophet with his names, superior qualities, physical and moral characteristics. He says that the sentences describing the Prophet are the ornament of poems and believes that praising him is a mean of salvation in the next world. He also hoped that the poems he said in order to achieve spiritual ascension would protect himself against the troubled events of the period.In his poems, especially on the occasion of mawlīd, al-Ṣarṣarī mentions the Prophet’s physical characteristics and likens his smiling face to a bright full moon, his brows to the letter nûn, his teeth to pearls. He describes the Prophet as a man with black eyes, broad shoulders, born with kohl-lined eyes, and who emanates a beautiful scent as a requirement of his creation. The poet, who also touches on the Prophet’s powerful address, states that his speech is more effective than Luqman’s wise words by virtue of his jawami‘ al-kalim (comprehensive speech) and faṣl al-khiṭab (clear speech), and that his soft address, which states nothing other than the truth, is a blessing from Allah. He additionally describes the Prophet’s plain words, easy to understand by all, as more valuable than jewels. al-Ṣarṣarī, who praises the Prophet in terms of morality with basic human virtues such as bashfulness, justice, modesty, and courage, emphasizes that he is, a paragon of patience, perseverance, kindness, and compassion through analogies such as, “his clothes are peace and perseverance”, his “cover is kindness and forgiveness”. In his world of imagery, the Prophet’s benevolence is so abundant like the rain that the clouds cannot compete with him. Also, he does not shame anybody for what he gives. He bestows the most valuable possessions like gold and camels. Even the respectable personalities of the tribe benefit from his grace. He is so generous that he is giving even when the clouds are stingy about giving rain during times of drought. He welcomes with a smile those who approach him with requests. The donations he makes privately are entirely satisfying.The image of prophethood in al-Ṣarṣarī’s poems, is centralized around the thought of nūr Muhammadī (prophetic light) and the miracles of the Prophet. He reminds that the Prophet never gave up despite the calamities he encountered and that he was supported with extraordinary events in various stages of his life since he was born, and reflects the understanding that the prophet is spiritually supporting the community with his nūr, and in the case the community follow his sunnah, overcoming the Mongolian attacks, which seems like a miracle, is possible. The mention of Qattāl (warrior), Māḥī (eliminator of disbelief), Ẓāhir, Ẓāfir, Manṣūr and Muẓaffar (victorious) among the Prophet’s names, especially those that evoke the superiority he gained in his fight against the disbelievers, giving greater prominence to his courage and valor among his virtues are also related to the political and social conditions of the period. The couplets about the Companions of the Prophet following the couplets that describe the Prophet’s valor, the emphasis of their aid to the Prophet, and the particular mention of their fighter spirit may be considered in the same context. Perhaps, in this way, the poet aims to boost the courage of the Muslims who are exposed to Mongolian attacks with respect to protecting their spiritual and holy values against the enemy. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:QUASI-FORMAL CAUSALITY AND ' CHANGE IN THE OTHER': A NOTE ON KARL RAHNER'S CHRISTOLOGY characteristic and prominent of the claims made by Karl Rahner about the incarnation are the following three. (1) Only the Logos, the second Person of the Trinity, and not the Father or the Holy Spirit, can be incarnated.1 (~) Granted there is to be a mission ad extra of the Logos, what comes to be (...) is the hypostatic union of the Logos with some created nature, and indeed, with a human nature and a human nature alone.2 (8) The Logos, immutable in himself because identical with the divine nature, is mutable in the " other" of the human nature which he assmnes hypostatically.3 I am concerned in this article with how these three claims are related to a fourth, more generally theological, claim of Fr. Rah...ner's, namely: (4) The supernatural self-communication of God to what is not God must be understood as a kind of quasi-formal causality exercised by God on the creature.4 1" Current Problems in Christology," Theological Investigations I, trans. Cornelius Ernst (Baltimore: Helicon, 1961), p. 183; "On the Theology of the Incarnation," TI IV, trans. Kevin Smyth (Baltimore: Helicon, 1966), pp. 106, 115; "Nature and Grace," TI IV, p. 176 "The Theology of the Symbol," TI IV, p. 236; The Trilnity, trans. Joseph Donceel (New York: Seabury Press, 1974), pp. 29, 84, 86. 2" Current Problems," p. 197; "Theology of the Incarnation," p. 116; "Theology of the Symbol," pp. 237-238; 'Prinity, pp. 27, 32-33, 89-90. 3" Current Problems," pp. 175-182, esp. p. 181, note 3; "Theology of the Incarnation," pp. 112-115. 4 "Some Implications of the Scholastic Concept of Uncreated Grace," TI I, pp. 329-333, 334ff.; "Nature and Grace," p. 175; Trinity, p. 36. 293 ~94 GUY MANSINI, O.S.B. In Christology, this fourth claim means that the Logos is quasiformally related to the humanity of Jesus. More particularly, just as uncreated grace is qua~si-formally related to the just so that created sanctifying grace is its dispositive formal effect, really distinct from it 5, and just as the divine essence is quasiformally :related to the created and beatified intellect so that the lumen gloriae is its dispositive formal effect, :really distinct from it 6, so the divine esse of the Logos is quasi-formally related to the humanity of Jesus so that the esse secondarium of Christ spoken of by St. Thomas is its dispositive formal effect, really distinct from it.7 In all three cases, and in Maurice de la Taille's words, some created reality, though not informed by Uncreated Act, is actuated by it. In each case, some created actuation-sanctifying grace, the light of glory, the esse secondariumr -disposes created reality to quasi-formal union with Uncreated Act.8 Indeed, I am assuming the substantial identity of the positions of Fr. Rahner and Fr. de la Taille on the supernatural. This assumption is justified on two grounds, beyond Fr. Rahner's own recognition of the identity of his position with Fr. de la Taille's.9 First, like Fr. de la Taille, Fr. Rahner expressly distinguishes between a form and its actuation.10 Sec5 "Uncreated Grace," p. 341. s fbid., pp. 332-333. 1 Cf. Fr. Rahner's remarks as reported in the "Rapport Patfoort," in Problemes aotuels de ohristologie, edited by H. Bouesse and J.-J. Latour (Paris: Desclee de Brouwer, 1965), pp. 414-415. For St. Thomas, cf. his disputed question De unione Ve1·bi inoai·nati, a. 4. s Cf. Maurice de la, Taille, S.J., The llypostatio Un·imi and Created Aotuation by Uncreated Aot ('West Baden, Indiana: West Baden College, 1952), esp. pp. 30, 32-35. This booklet contains a translation of de la Taille's "Actuation cree par acte incree_," which first appeared in 1928 in Recherches de science religieuse. 9 Rahner, "Uncreated Grace," p. 340. io Ibid., p. 331, note 1: "It is usual today to distinguish two senses of ' forma' by speaking of 'actus informans' and ' actus terminans ': thus, 'forma' (the determination) in the first sense is that which in itself arrives at reality and... (shrink)

We discuss two objections that foundationalists have raised against infinite chains of probabilistic justification. We demonstrate that neither of the objections can be maintained.

How long does a quantum particle take to traverse a classically forbidden energy barrier? In other words, what is the correct expression for quantum tunnelling time? This seemingly simple question has inspired widespread debate in the physics literature. I argue that we should not expect the orthodox interpretation of quantum mechanics to provide a unique correct expression for quantum tunnelling time, because to do so it would have to provide a unique correct answer to a question whose assumptions are in (...) tension with its core interpretational commitments. I explain how this conclusion connects to time’s special status in quantum mechanics, the meaningfulness of classically inspired concepts in different interpretations of quantum mechanics, the prospect of constructing experimental tests to distinguish between different interpretations, and the status of weak measurement in resolving questions about the histories of subensembles. (shrink)

To enhance patient care in the inevitable conditions of complexity that exist in contemporary healthcare, collaboration among healthcare professions is critical. While each profession necessarily has its own primary focus and perspective on the nature of human healthcare needs, these alone are insufficient for meeting the complex needs of patients (and potential patients). Persons are inevitably contextual entities, inseparable from their environments, and are subject to institutional and social barriers that can detract from good care or from accessing healthcare. These (...) are some of the reasons behind current movements to develop competency frameworks that can enhance cross‐disciplinary communication and collaboration. No single profession can claim the big picture. Effective teamwork is essential and requires members of diverse professions to understand the nature of each other's knowledge, skills, roles, perspectives, and perceived responsibilities so that they are optimally utilized on behalf of patients and their families. Interdisciplinary approaches to care permit different aspects of a person's needs to be addressed seamlessly and facilitate the removal of obstacles by engaging the range of resources exemplified by the different professions. Additionally, collaborative efforts are needed to influence policy changes on behalf of individual and social good and to address root causes of poor health especially as these impact society's most vulnerable. Here, we explore both the benefits and the risks of an uncritical acceptance of competency frameworks as a way to enhance interdisciplinary communication. We highlight the importance of anchoring proposed competency domains in the reason for being of a given profession and exemplify one way this has been accomplished for advanced practice nursing. Additionally, we argue that having this mooring, permits integration of the various competencies that both enhances professional moral agency and facilitates interdisciplinary collaboration to further the mutual goals of the healthcare professions on behalf of quality patient care. (shrink)

A literal translation, allowing the simplicity and vigor of the Greek diction to shine through.

Increasingly, stories are emerging about businesses that engage in ethical behaviors above and beyond mere compliance with regulations. These positive deviations along the ethical continuum provide an opportunity to explore how some companies’ business philosophy leads them to pursue an array of outcomes beyond the bottom line. This paper presents a case study of Green Mountain Coffee Roasters, the leading ethical company in the U.S. as rated by Forbes magazine, exploring the company culture and operating philosophy from a perspective of (...) the author calls conscientious capitalism, a paradigm based on three interdependent assumptions: interconnectedness, holistic wealth, and multiple generations of time. Considerations discussed for future research. (shrink)

What is the riddle of Oedipus? This paper is an exploration of the philosophy involved in Sophocles’ famous play Oedipus Tyrannus. The play involves a riddler who becomes king, a man who is famously good at understanding what others find obscure, and yet is unable to see it when he is confronted by an obvious set of uncomfortable truths about himself. As well as for Oedipus, the play poses a number of different riddles for us: in particular it is a (...) study of responsibility and shame, and of deliberation and choice. Like any work of art, the play does not tell us what conclusions we should reach; but it does show us some questions that need asking, and indeed some riddles that we face. (shrink)

ObjectiveThe study aimed to enhance the learning motivation of college physical education students and improve their learning outcomes. Based on the perspective of the self-determination theory, this study explores the influence of “Small Private Online Course + flipped classroom” teaching on the learning motivation of students majoring in physical education and profoundly analyzes the influencing factors and promotion paths of learning motivation using this model.Materials and methodsA total of four classes of physical education majors in a university were selected and (...) randomly divided into an experimental group and a control group. The experimental group received “SPOC + flipped classroom” teaching, the control group received traditional teaching. Before and after the 16-week intervention, learning motivation, teacher support perception, basic psychological need satisfaction, and academic emotions of the 64 students were measured, and the data were analyzed by repeated-measures analysis of variance and partial least square regression.Results The instructional intervention reduced non-regulation, external regulation, and introjected regulation, while increased identified regulation, intrinsic regulation, and self-determination levels in the students. The levels of non-regulation, external regulation, identified regulation, and self-determination were also significantly different from those of the control group. After the intervention, the scores of support for autonomy, support for competence, support for relatedness, and need for relatedness in the experimental group were significantly higher than those in the control group. Support for autonomy, support for competence, support for relatedness, need for competence and need for relatedness positively predicted the self-determination level, and intrinsic regulation and identified regulation negatively predicted non-regulation, external regulation, and introjected regulation.Conclusion“SPOC + flipped classroom” teaching has a positive impact on students’ learning motivation of basketball skills and promotes students’ motivation autonomy. The improvement of support for autonomy, support for competence, support for relatedness, need for competence, and need for relatedness may be related to the improvement of learning motivation of college students majoring in Physical Education. “SPOC + flipped classroom” teaching enables students to obtain more demand satisfaction by giving them more demand support, while demand support and demand satisfaction can promote the internalization of learning motivation so that students can maintain high autonomy motivation. (shrink)

1. One of Aesop's fables tells of a speech act gone awry: A shepherd-boy, who watched a flock of sheep near a village, brought out the villagers three or four times by crying out, ‘Wolf! Wolf!’ and...

Industrial food systems are being increasingly challenged by alternative food movements globally that advocate for better environmental, social, economic, and political outcomes as part of societal transitions to more sustainable food systems. At the heart of these transitions are local food producers operating within shorter food supply chains, their experiences, and their knowledge of ecologically sustainable food production, biodiversity and climate, and their communities. Despite their important contributions to the resilience of food systems, society and ecology, local food producers' experiences (...) and knowledges are often undervalued, ignored, or inaccurately reflected. This systematic literature review identifies the values, motivations, and concerns as key elements of the experiences of local food producers within short food supply chains across literature globally, their contributions to social-ecological resilience, and discusses how these experiences and contributions can influence transitions to sustainable food systems. Eighty-five research articles were distilled from 5 databases and thematic analysis revealed four major themes: (1) concerns for exploitative operating contexts and hidden labor expectations within short food supple chains, (2) local food producers’ value and need for social networks, (3) their environmental values, connections, and concerns, and (4) how they can value and be motivated by alternative models but are concerned by their economic viability. This review also observed an important paradox within local food producers’ experiences showing that whilst farming is a demanding profession and lifestyle, they can feel a deep fulfilment when they live and work in harmony with their values and motivations. This systematic review is significant for how it values and synthesizes the experiences of local food producers and the diverse personal, social, ecological, and economic contributions that local food production has for social-ecological resilience of communities. By better communicating these experiences and contributions to decision-makers, policy makers and planners, this research can have major implications for enabling societal transitions that are fairer and more just in ways that empower, protect, and privilege local food producers’ voices. (shrink)

In this paper we describe the impact that Walton’s conception of argumentation schemes had on AI and Law research. We will discuss developments in argumentation in AI and Law before Walton’s schemes became known in that community, and the issues that were current in that work. We will then show how Walton’s schemes provided a means of addressing all of those issues, and so supplied a unifying perspective from which to view argumentation in AI and Law.

Prominent evolutionary psychologists have argued that our innate psychological endowment consists of numerous domainspecific cognitive resources, rather than a few domaingeneral ones. In the light of some conceptual clarification, we examine the central inprinciple arguments that evolutionary psychologists mount against domaingeneral cognition. We conclude (a) that the fundamental logic of Darwinism, as advanced within evolutionary psychology, does not entail that the innate mind consists exclusively, or even massively, of domainspecific features, and (b) that a mixed innate cognitive economy of domainspecific (...) and domaingeneral resources remains a genuine conceptual possibility. However, an examination of evolutionary psychology's 'grain problem' reveals that there is no way of establishing a principled and robust distinction between domainspecific and domaingeneral features. Nevertheless, we show that evolutionary psychologists can and do live with this grain problem without their whole enterprise being undermined. (shrink)

Reputation monitoring and the punishment of cheats are thought to be crucial to the viability and maintenance of human cooperation in large groups of non-kin. However, since the cost of policing moral norms must fall to those in the group, policing is itself a public good subject to exploitation by free riders. Recently, it has been suggested that belief in supernatural monitoring and punishment may discourage individuals from violating established moral norms and so facilitate human cooperation. Here we use cross-cultural (...) survey data from a global sample of 87 countries to show that beliefs about two related sources of supernatural monitoring and punishment — God and the afterlife —independently predict respondents' assessment of the justifiability of a range of moral transgressions. This relationship holds even after controlling for frequency of religious participation, country of origin, religious denomination and level of education. As well as corroborating experimental work, our findings suggest that, across cultural and religious backgrounds, beliefs about the permissibility of moral transgressions are tied to beliefs about supernatural monitoring and punishment, supporting arguments that these beliefs may be important promoters of cooperation in human groups. (shrink)

Historical materialism I take to be the view expressed in the well-known Preface to the Critique of Political Economy (1859) and exemplified in Capital and in many other writings by Marx and by Marxists. I shall begin with a few introductory remarks, next sketch in the theory, and finally contend that, despite real attractions, it too far limits the scope of legitimate historical enquiry to be ultimately acceptable.

This book is an outgrowth of a series of articles originally published in The Progress Magazine under a pseudonym, in which I sought to account for the prevailing mental unrest regarding subjects of religious and philosophical import. These articles attracted much attention from careful students of the times, and there have been many requests for the republication thereof in book form under my own name. Accordingly, the publishers of the articles requested me to revise the several papers, and to add (...) thereto such further matter as I might think proper. I have gone over the original articles, taking away a little here and adding much there. Several entirely new subjects have been considered and inserted in their proper places in the text. At least one third of the present book is entirely new, having been added to the revised form of the original articles. I have purposely quoted freely from good authorities, that the reader may have the benefit of the thought of a number of competent persons upon the various phases of the subject, in addition to what I have personally thought and written. I have sought merely to tell my story in a plain, simple manner, without any attempt at fine writing, literary excellence, or display of technical philosophical knowledge. My desire has been to place in the hands of the everyday busy man and woman a book from the pages of which they may gain a general knowledge of the causes of the modern mental unrest-an idea of what is going into this great melting pot of thought; what is happening there; and what is likely to be poured forth from it. To many, the numerous new "isms," "ologies" and cults, are entirely new- something sprung full grown from the brains of their founders. The absence of an elementary acquaintance with the history of philosophy, on the part of the average man and woman, has given to many new prophets and founders of cults an unmerited and unwarranted importance and authority. I trust that this book will enable some of those who have been perplexed and worried over these new (?) "isms," and teachings, to learn the true sources of those startling conglomerations of metaphysics, philosophy and theology, and thus once more to regain their mental bearings. It is also my hope that some who have a tendency toward philosophical study may be inspired by this book to go to the proper sources of such knowledge-to the masters of this branch of thought-instead of sitting at the feet of the, too often, freakish, irresponsible, and bizarre founders and teachers of the pseudo schools and cults, who have been revamping the old teachings, dressing them in fantastic garb, and offering them (usually at a high rate of compensation) to those who have felt the hunger for wisdom and the thirst for information, but who lacked the knowledge of the places where these things could be had at first hand, pure and free from the adulterations of these self constituted middle men in the great market of Philosophy. (shrink)