This paper presents a qualitative study investigating the application of physiotherapists’ professional ethics in practice with respect to touch, intimacy, and corporeality during therapy, based on the experiences of elderly patients. As the relationship in a physiotherapy session is multidimensional, the study considered three levels: physical contact, verbal contact, and the conditions in which the therapy took place. The aim of this study was to find out what values are of importance to older people during a physiotherapy session, with emphasis (...) on the categories of touch, corporeality, and intimacy. The studied group consisted of sixteen male and female physiotherapy patients aged between sixty-six and ninety-two years. The study was conducted according to the grounded theory methodology. The research material consisted of transcriptions of free targeted interviews, which were subjected to a process of coding and analysis. As a result of data analyses, three superior categories have been identified—safety, anxiety, interpersonal relationship—and three a priori categories stemming from the characteristic features of the study area—touch, corporeality, and intimacy. The a priori categories did not appear independently in statements made by the respondents, but instead seemed to be components of superior categories. The most important values indicated by the respondents concerned the interpersonal relationship with their physiotherapist and the feeling of safety and care. In terms of touch, corporeality, and intimacy, the respondents indicated, among others, the importance of predictability, a sense of security, privacy, and acceptance of the body. (shrink)

In Animal Rites, Cary Wolfe examines contemporary notions of humanism and ethics by reconstructing a little known but crucial underground tradition of theorizing the animal from Wittgenstein, Cavell, and Lyotard to Lévinas, Derrida, ...

In 1980, Jacques Derrida published La carte postale: De Socrate a Freud et au-del a. At the occasion of the 30th anniversary of the English translation, Going Postcard: The Letter(s) of Jacques Derrida revisits this seminal work in Derrida's oeuvre. Derrida himself described The Post Card in his preface as "the remainders of a destroyed correspondence," stretching from 1977 to 1979. A cryptic text, it is riddled with gaps, word plays, and a meandering analysis of the interface between philosophy and (...) psychoanalysis. The contributors who offered the fourteen essays gathered in Going Postcard were each provided with a deceptively simple task: to write a gloss to a fragment from the first part of The Post Card, "Envois." The result is a prismatic array of commentaries, excursions, and interpretations that take Derrida "to the letter." The different glosses on lemmas such as genre, erasure, telepathy, philately, and sperm transport The Post Card into the twenty-first century and offer a "correspondence," if fragmentary, with Derrida's work and the work to come. (shrink)

W. J. Mander presents the first ever synoptic history of British Idealism, the school of thought which dominated English-language philosophy from the 1860s to the early 20th century. He restores to its proper place this neglected period of philosophy, introducing the exponents of Idealism and explaining its distinctive concepts and doctrines.

W. J. Mander presents a history of metaphysics in nineteenth-century Britain. He traces the story of the development and interplay of three great schools of thought, the agnostics, the empiricists, and the idealists, and their different responses to the idea of an ultimate but unknowable way that things really are in themselves.

F. H. Bradley did not write extensively or systematically on the philosophy of religion, and much of what he did write has the character of either tentative speculation or the pre-emptive rebuttal of potential misinterpretations that might threaten his general philosophical position. ‘I admit that on this subject I never had much to say’ he warns. But such a remark should not discourage us from considering his views on this topic, since the disclaimer is typically Bradleian, and more reflective of (...) his high standards for what is required in order to claim to have something to say about some matter than of any genuine lack of opinion. On closer inspection we find that he has, scattered throughout his work, a great many important things to say about this subject. (shrink)

There exist important deductive systems, such as the non-normal modal logics, that are not proper subjects of classical algebraic logic in the sense that their metatheory cannot be reduced to the equational metatheory of any particular class of algebras. Nevertheless, most of these systems are amenable to the methods of universal algebra when applied to the matrix models of the system. In the present paper we consider a wide class of deductive systems of this kind called protoalgebraic logics. These include (...) almost all (non-pathological) systems of prepositional logic that have occurred in the literature. The relationship between the metatheory of a protoalgebraic logic and its matrix models is studied. The following results are obtained for any finite matrix model U of a filter-distributive protoalgebraic logic : (I) The extension U of is finitely axiomatized (provided has only finitely many inference rules); (II) U has only finitely many extensions. (shrink)

Royce's Argument for the Absolute w.j. MANDER IN 188 5 IN THE PENULTIMATE CHAPTER of his first book, The Religious Aspect of Philosophy, Josiah Royce put forward an argument for Absolute Idealism based on the possibility of error. He considered the argument a most important one and returned to it on numerous occasions after that, slightly recasting it each time,' but never, he later claimed, really leaving it behind. Nor was he alone in his opinion of it; well received by (...) his contemporaries, such as William James, the argument did much to establish the young Royce's reputation. 9 Like the Absolute Idealism which it was designed to support, Royce's once- famous argument is now largely forgotten, yet there is no real justification for this save fashion, for it deals in a fresh and imaginative way with a subject matter still very much discussed in the literature. The purpose of this study is to recon- sider Royce's argument and to assess its validity. I shall examine it in some detail below, but first let me give a very brief summary of Royce's case keeping as close as possible to his own original presentation of it. The argument occurs in the following places, references to which will be abbreviated by the letters in brackets: The Religious Aspect of Philosophy , Chap. XI; The spirit of Modern Philosophy , Ch. XI; "The Implications of self-Consciousness," reprinted in his Studies.. (shrink)

It may seem a bit perverse to argue that pluralism is a kind of dogmatism, since pluralists invariably define themselves as antidogmatists. Indeed, the world would seem to be so well supplied with overt dogmatists—religious fanatics, militant revolutionaries, political and domestic tyrants—that it will probably seem unfair to suggest that the proponents of liberal, tolerant, civilized open-mindedness are guilty of a covert dogmatism. My only excuse for engaging in this exercise is that it may help to shake up some rather (...) firmly fixed ideas about dogmatism held by those who advocate some version of pluralism. Dogmatism, I want to argue, has had a very had press, some of it deserved, some of it based in misunderstandings and ignorance. Much of that bad press stems, I will suggest, from the dominance of pluralism as an intellectual ideology since the Enlightenment. If “dogmatism” is a synonym for irrationality, infelixibility, and authoritarianism, the fault lies as much with pluralism as it does with any actual dogmatism. I’d like to begin, therefore, with a definition of dogmatism that comes, not from its pluralist foes, but from a historian of religion who treats it as a fairly neutral term, describing a complex and ancient feature of social institutions. This definition comes from E. Royston Pike’s Encyclopedia of Religion and Religions:DOGMA . A religious doctrine that is to be received on authority—whether of a Divine revelation, a Church Council, Holy Scripture, or a great and honoured religious teacher—and not, at least in the first instance, because it may be proved true in the light of reason. Almost always there is associated with dogma the element of Faith. The term comes from the Greek word for “to seem,” and it meant originally that which seems true to anyone, i.e. has been approved or decided beyond cavil. In the New Testament it is applied to decisions of the Christian church in Jerusalem, enactments of the Jewish law, and imperial decrees, all of which were things to be accepted without argument. A little later it had come to mean simple statements of Christian belief and practice; and it was not until the 4th century, when the heretics were showing how far from simple the basic Christian beliefs really were, that it acquired the meaning of a theological interpretation of a religious fact. Then came the division of the Church into a Western and an Eastern branch, and never again was it possible to frame a dogma that might be universally held. The 39 Articles of the Church of England, the principles deduced from Calvin’s “Institutes” and John Wesley’s “Sermons,” and the items that compose the Mormon creed may all be classed as dogmas.1 W. J. T. Mitchell, editor of Critical Inquiry, is professor of English and a member of the Committee on Art and Design at the University of Chicago. His most recent book is Iconology: Image, Text, Ideology. (shrink)

What precisely, W. J. T. Mitchell asks, are pictures (and theories of pictures) doing now, in the late twentieth century, when the power of the visual is said to be greater than ever before, and the "pictorial turn" supplants the "linguistic turn" in the study of culture? This book by one of America's leading theorists of visual representation offers a rich account of the interplay between the visible and the readable across culture, from literature to visual art to the mass (...) media. (shrink)

One approach to applied AI is to automate business processes and remove people from the system. Another approach is to use AI methods to model how work actually gets done, so we can understand the essential role of knowledge people have about each other ("social knowledge") in allocating resources, assigning jobs, and forming teams.

Reassesses the Anglo-American idealist movement, which dominated philosophical thinking at the turn of the century.

A new moral philosophy emerged on the British philosophical scene in the late 1870s, one referred to as the idealist ethic of social self-realization, which rapidly became the dominant mode of moral thought for over twenty years. This chapter discusses the views of the pioneers of idealist ethics, F. H. Bradley and T. H. Green.

Name der Zeitschrift: Archiv für Geschichte der Philosophie Jahrgang: 99 Heft: 2 Seiten: 194-211.

Contra common belief, idealists need to account for the relationship between the mind and the brain every bit as much as do physicalists and dualists. However, they must conceive of that relationship in a very different way to either of their metaphysical rivals. This paper presents an appropriate idiom in which idealists may describe that connection. But the gain is not simply one of language, for it is argued that this idiom rules out understanding mind-brain correlation either a relationship of (...) causation or as one of identity. Exploiting literary parallels, it is further suggested that this lexicon for understanding how mind and brain stand one to another highlights the subsidiary status of physical reality, turning the mind-brain correlation from an apparent refutation of idealism into something that in fact vindicates it. (shrink)

This article examines a somewhat neglected argument for the existence of God which appeals to the divine perspective as a way of reconciling the conflicting claims of realism and anti-realism. Six representative examples are set out (Berkeley, Ferrier, T. H. Green, Josiah Royce, Gordon Clark and Michael Dummett), reasons are considered why this argument has received less attention than it might, and a brief sketch given of the most promising way in which it might be developed.

In the fields of metaphysics and epistemology, ethics and political thought, idealism can generate controversy and disagreement. This title is part of the Idealism series, which finds in idealism new features of interest and a perspective which is germane to our own philosophical concerns.

This is the first full assessment of British philosophy in the 19th century. Specially written essays by leading experts explore the work of the key thinkers of this remarkable period in intellectual history, covering logic and scientific method, metaphysics, religion, positivism, the impact of Darwin, and ethical, social, and political theory.