This article engages the views of PRC Confucian scholars who responded to the United States Supreme Court Justice Anthony Kennedy's citing of Confucius in his majority opinion on same-sex marriage in 2015. It questions their separation of tolerance for homosexuality from legalization of same-sex marriage and argue that tolerance is not enough. The arguments in the mainland Confucian discourse about same-sex marriage highlights the historical and persistent entanglement of Confucianism with patriarchy. Instead of reviving traditional patriarchal society, further entrenching and (...) increasing gender inequality, contemporary Confucianism could shape its own unique modern society that aspires to (and hopefully one day achieving) gender equality together with sexual inclusivity by deconstructing the patriarchal Confucian family and reconstructing a different Confucian family ideal. Accepting same-sex marriage would lend weight to the latter, and there are Confucian reasons for legalizing same-sex marriage and recognizing its ethical value. (shrink)

This article examines the integrated approach to theorizing happiness in the Yang Zhu chapter of the book associated with the Daoist master Liezi. While ancient critics famously denounced Yang Zhu as an amoral, pleasure-seeking hedonist, I argue the Yang Zhu chapter offers an individually rational but socially non-conformist approach to well-being of considerable relevance to contemporary scholarship on happiness. Not only does the chapter offer an intriguing and counter-intuitive argument about what constitutes and causes well-being, but its philosophical implications address (...) a large number of inescapably foundational conceptual questions that can serve as metrics for evaluating theories of happiness in general. These questions include the scope of happiness (i.e. who?, what?, when?, where?, how much?) causation (i.e. how?, why?), and purpose (i.e. why should it matter?) while also addressing possible tensions between subjective and objective experiences, uniform and diverse causality, individual and collective outcomes, relative vs. absolute happiness, and immediate vs. lasting fulfillment. (shrink)

It is common knowledge that Martin Heidegger’s attempts at engaging non-Western philosophy are very much a construct of his own making. This article in no way seeks to disagree with those observations, but argues two things: first, that Heidegger’s “dialogue” with his two main other sources of inspiration, the ancient Greek thinkers and the German poets, is not different in kind or in principle from his engagement with East Asia. One can of course quite easily argue that Heidegger’s main interest (...) was the ancient Greek thinkers, and then the poets, and only lastly Asia. But this hierarchy in preference does not make Heidegger’s approach different in kind or in principle. Second, I argue that there is an important place in comparative philosophy for the type of thinking displayed by Heidegger in this kind of Auseinandersetzung (confrontation) with—and “appropriation” of—Asian (or Greek, or Poetic) thought. (shrink)

Despite the ubiquity of computers in modern society, the vast majority of today's students never study computer science or computer programming. Those who are exposed to these subjects typically learn low-level skills rather than undertaking any deeper exploration of computational concepts or theory. In earlier decades, a few countries did promote computer education at the national level. In the 1980s, for example, the British government launched a popular and quite successful initiative that brought thousands of BBC Micros into classrooms.

The International Federation for Information Processing (IFIP) was born as a nongovernmental federation with the main goal of bringing together computer professionals from countries in the East and West. This article examines the Cold War context of the IFIP's origins and the mechanisms its founders used to reconcile computing and politics and to construct computing as an international discipline.

By the middle of the 1960s, the Soviet press routinely exalted computers as the “machines of communism,” and the new programming profession had become familiar enough to make a programmer the main hero of a science iction novel. he Strugatskys’ immensely popular Monday Begins on Saturday—the title referring to a kind of work that knows no holidays—is a satirical fable where scientiic research masqueraded as magic. The novel opens with a fantastical institute staf headhunting a young programmer, Aleksandr Privalov. At (...) the heart of the plot is the inculcation of the protagonist with a scientists’ work ethic as Aleksandr befriends other male co-workers interested in using the computer to advance their research projects. (shrink)

Cold War competition shaped the process of computerization in both East and West during the second half of the twentieth century. This article combines insights from Science and Technology Studies, which brought the analysis of Cold War technopolitics beyond the context of the nation-state, with approaches from Critical Algorithm Studies, to question the algorithm's role in the global "computer revolution." It traces the algorithm's trajectory across several geographical, political, and discursive spaces to argue that its mutable cultural valences made the (...) algorithm a universalizing attribute for representing human-machine interactions across the ideological divide. It shows that discourses about the human capacity to devise algorithms, a practice central to computer programming, became a space for negotiating different versions of modern subjectivity. This article focuses on two related episodes to demonstrate how the notion of "algorithmic thinking" became explicitly associated with a range of politicized agendas, each claiming the algorithm's power. On one hand, the coupling of "algorithm" and "thinking" was used to describe a naturalized cognitive capacity shared among the members of the international scientific community and projected backward to the medieval scholar Al-Khwarizmi. On the other hand, the universal spread of "algorithmic thinking" became the educational goal of a late Soviet computer literacy campaign under the slogan of "Programming, the Second Literacy," a metaphor and a political vision conceived to bring about the Socialist "Information Age.". (shrink)

This chapter investigates the origin narratives and commemoration practices that came hand in hand with the growing cultural authority of the algorithm after World War II, culminating in celebrations in honor of the 1,200th anniversary of the medieval scholar Abu MODIFIER LETTER LEFT HALF RINGAdallah Muhammad Ibn Musa al-Khwarizmi. I first show how al-Khwarizmi's legacy was claimed by Soviet historians of mathematics aiming to construct a history inspired by dialectical materialism, a goal that eventually led to arguments about the distinct, (...) algorithmic character of mathematics in the East. Next, I study how these ideas were appropriated by the international community of computer scientists in search of the origins for their discipline. The late-Soviet coupling of commemoration rituals with programming literacy campaigns evolved into an enduring cultural reference shared across post-Soviet spaces. Such alternative symbolic lives of the algorithm suggest a need to suspend assumptions of universality in historicizing the global modalities of algorithmic culture. (shrink)

What brought a plurality of information societies into existence? The global process of computerizations went hand in hand with political competition between the First and Second World during the second half of the twentieth century. Non-capitalist information societies were imagined and experienced under the socialistregimes alongside and in interaction with their better-known capitalist counterparts. Both capitalism and socialism asserted the power of the new machines to depict and create a better world.

This article considers Quentin Skinner's critique and methodology in his seminal essay "Meaning and Understanding in the History of Ideas " vis-a-vis the current methodological debates in Chinese and comparative philosophy. It surveys the different ways in which philosophers who work with ancient Chinese texts in those related fields deal with the tension between textual contexts and autonomy and how some of the errors criticized by Skinner under the mythology of coherence, mythology of doctrines, mythology of parochialism, and mythology of (...) prolepsis might apply to those fields. It argues that Skinner's insistence that understanding a text requires recovering its author's intended meaning by studying its linguistic context has limited application to Chinese and comparative philosophy because those fields' most important texts are not best understood as means of communication by specific historical authors with intended messages to convey to readers. These texts are instead the means by which Chinese traditions perpetuate their respective beliefs and practices. Instead of being circumscribed by authorial intent, the meanings of traditional texts are dynamic and co-created in the process of producing, reproducing, and consuming texts as well as in the evolution of practices that also constitute each tradition. The meanings received by the audience are never exactly what authors or transmitters intended but have been transformed by each audience's own concerns and interests, even if the audience attempts to grasp what the former intended. Using the Five Classics and the Analects as examples, this article illustrates how such texts' purposes to teach and perpetuate the practices that constitute a way of life determine their meanings. Understanding is not merely cognitive but practical as well. The meanings of such texts are not static but dynamic as traditions evolve. The debates about methods of reading and interpreting ancient Chinese texts are also debates about the nature of Chinese traditions and struggles over their futures. (shrink)

This paper examines ordinary people’s responses to Jennifer Lackey’s Chicago Visitor case. In particular it examines responses regarding the case from participants with Taiwanese backgrounds and US backgrounds. The Chicago Visitor case is one of the most influential cases in epistemology in recent years and plays a significant role in a number of debates in epistemology. First, the case is used to suggest that the Credit View is mistaken. Second, the case seems to pose a problem for a virtue epistemological (...) account of the nature of knowledge. Our paper explores these points in relation to our survey results, which show that participants believe that the protagonist in the case does have knowledge and that the protagonist deserves some credit for his true belief. Our aim in this paper, however, isn’t only to discover evidence bearing on the discussion of the Chicago Visitor case and cross cultural differences related to that case, we are also interested in what else the case might tell us about epistemic agency. For this reason we also asked participants to tell us to what extent they thought that the protagonist would be at fault in a case in which their belief turned out to be false. Here most of the participants found that the protagonist would indeed bear some fault in such circumstances. Our survey results also show, however, that participants of US background tend to be likely to attribute less fault to the testimonial recipient in bad testimonial cases, than their Taiwanese counterparts. More generally, we explore what the result regarding fault can tell us about epistemic agency. (shrink)

Three key components of a legal case are evidence, fact and judgement. In a well conducted judgement there will be an appropriate relation between these three components. Epistemologists investigating the nature of knowledge have been concerned with an analogous three components and their relation. More specifically, epistemologists have been concerned with justification, truth, and belief and how these three components need to be related if there is to be knowledge. Given the analogy, the research of epistemologists plausibly has insights to (...) offer to legal theorists. In fact, as we shall see, what epistemology have to offer legal theory actually goes beyond this as well. (shrink)

Artificial Intelligence (AI) is transforming our world: today machines not only can mimic human actions but out-perform human agents in many activities, including learning and thinking. AI offers revolutionary solutions and new possibilities in transportation, business, communication, medicine, law, and other domains. While some welcome this brave new world, others fear the threats AI pose to people’s livelihoods, social relations, individuality, freedom, and perhaps even the very survival of the human species. No doubt some of this existential angst is exaggerated, (...) but AI does raise questions for our understanding of the world and ourselves that require serious reflection, including questions about adequacy of education in various aspects. This chapter offers, from the perspectives of John Dewey’s Pragmatism as well as Confucianism, some reflections on the role of the humanities in education in response to the opportunities and challenges of the development and widespread use of AI. It shows that Dewey and Confucius share similar views regarding the humanistic purpose of education and their philosophies of education offer arguments for why humanities education will be relevant, if not more important, when many jobs we are familiar with become obsolete. Their attitudes toward the economic motive in education will help us rethink the meaning of work in a “world without work.” At the same time, they offer a critical evaluation of contemporary humanities education, which have failed to realize their visions of personal cultivation and growth. Among its failings is the continued dichotomy between the humanities and the sciences. In the age of AI, it has become even more vital to integrate them to avoid science and technology from becoming materialistic and anti-human while the humanities become merely literary and without any means to transform the world. (shrink)

“Ancient Chinese political thought” refers to the reflections and discussions about politics during the period before the First Emperor established the Qin dynasty in 221 BCE. Although one could also infer some political thought of that period from the other archeological evidence, the main sources of such reflections and discussions are texts believed to date back to that period, some of which became the foundation of Chinese education that began in the Han dynasty and lasted till the beginning of the (...) 20th century. Although disrupted by the turbulent history of China’s encounter with modernity in the early 20th century, the study of ancient Chinese texts has become the center of what is known as “national studies ” in the People’s Republic of China today, with institutes devoted to it in many Chinese universities, supporting researchers from various disciplines. In the revival of Confucianism coupled with the rise of cultural nationalism in mainland China, many Chinese scholars have turned to ancient Chinese political thought for inspiration in their search for distinctively Chinese perspectives on politics, both local and global, and they advocate Chinese alternatives or models to address contemporary challenges. With limited space, the publications selected for this article make up only a small fraction of the works in English and even fewer in Mandarin that discuss ancient Chinese political thought. In addition to being studied as part of early Chinese civilization that has influenced Chinese society through subsequent centuries, political theorists and philosophers engage ancient Chinese political thought to address perennial or contemporary political problems, contributing significantly to the growth of comparative political theory and comparative political philosophy. (shrink)

Alexis de Tocqueville’s lifelong friend and companion Gustave de Beaumont produced a literary work based on their visit to the United States. Beaumont’s 1835 novel Marie, ou l’Esclavage aux Etats Unis, explored themes of race, manners, and equality in American society. Although Democracy in America is not a work of literature per se, it does contain a remarkable number of literary vignettes that give the work a distinctively literary quality. As Christine Dunn Henderson argues in this chapter, Tocqueville’s literary portraiture (...) is a consistent rhetorical device throughout the book. His recourse to literary vignettes as a way of illustrating dimensions of race, religion, and American manners demonstrates the evocative power of literature to convey moral lessons by appealing to emotions rather than reason. In this regard, Tocqueville’s rhetorical strategy of sympathy and imaginative identification is reminiscent of Adam Smith’s use of vignettes in The Theory of Moral Sentiments. (shrink)

Addressing arguments that comparative philosophy is itself impossible, or that it is indistinguishable from philosophy more generally, this collection challenges myopic understandings of comparative method and encourages a more informed consideration. Bringing together a wide variety of methodological options, it features scholars spread across the globe representing multiple philosophical traditions. From the beginnings of comparative philosophy in the 19th century to present-day proposals for more global philosophy departments, every chapter serves as a viable methodological alternative for any would-be philosophical comparativist. (...) With contributions from leading comparativists that are both distinctive in their method and explicit about its application, this valuable resource challenges and enriches the awareness and sensitivity of the beginning comparativist and seasoned veteran alike. (shrink)

This article provides a concise introduction and brief guide to relevant sources on the concept of property in the history of political thought. The article traces continuities and discontinuities in political thinking on property since antiquity, encompassing classical, Christian, early modern, Enlightenment, Marxist, and anarchist thought. Special emphasis is given to the debates on the changing conceptions and normative valences of property at the interface between classical-Christian moral economies and modern-secular commercial economies.

The book aims at equipping you with 21st Century Skills key life skills that will drive your future employability, promotion and career success. These are required for effective reasoning, writing and decision-making in changing, evolving environments. You give reasons for what you do and think every day. You argue. You often argue about things that matter to you. For example you might argue that you are the best candidate for promotion, about whether your company should invest in China, about the (...) best way to help a friend or about what the right thing to do is in an ethical dilemma. The list is up to you. If you work your way carefully through this book you will become better at reasoning both in terms of understanding and clarifying other peoples’ arguments and also at producing increasingly sophisticated and compelling arguments of your own. You will learn how to recognize common but often seductive mistakes in reasoning and so be empowered to avoid making these mistakes yourself. Your writing and oral presentations will improve and you will hone your ability to define crucial terms in argument, debate and discussion. As this book is specifically written with everyday language considerations in mind, it is a valuable tool for anyone to understand, evaluate and construct arguments in ordinary language. (shrink)

This article reinterprets algorithmic rationality by looking at the interaction between mathematical logic, mechanized reasoning, and, later, computing in the Russian Imperial and Soviet contexts to offer a history of the algorithm as a mathematical object bridging the inner and outer worlds, a humanistic vision that we, following logician Vladimir Uspensky, call the “culture of the impossible.” We unfold the deep roots of this vision as embodied in scientific intelligentsia. In Part I, we examine continuities between the turn-of-the-twentieth-century discussions of (...) poznaniye—an epistemic orientation towards the process of knowledge acquisition—and the postwar rise of the Soviet school of mathematical logic. Establishing this connection allows us to explain, in Part II, the role of the algorithm in disciplinary dynamics between mathematical logic and cybernetics and a characteristic understanding of programming, not as a narrow skill, but as a matter of consciousness. (shrink)

This paper examines the meaning and importance of the concept of immanent-transcendence in Mou’s assertion that Chinese philosophy is unique and superior, through his engagement with the philosophy of Immanuel Kant and his comparisons of Chinese and Western philosophical traditions. Rejecting Kant’s “epistemological path” as deficient, Mou argues that knowledge of the transcendent is possible through moral practice, as demonstrated by the Confucian tradition. His merging of immanence and transcendence implies a different relation between ethics and religion compared with the (...) way Kant himself conceived that relation. Despite the emphasis on practice in his understanding of Confucian spirituality, Mou’s approach is significantly different from a Dewey inspired Pragmatist approach to claims about transcendence. The paper contextualizes the theoretical choices in the development of Mou’s philosophy within China’s historical encounter with Dewey’s Pragmatism, and Mou’s own perception of his mission in a period of cultural crisis. (shrink)

The value of teaching philosophy in law schools has been the subject of considerable debate, with detractors in practice and academia questioning its utility for professional practice. This paper suggests that teaching legal philosophy in law schools is necessary to challenge the law student to develop her own theory about law, its legitimacy, and its relation to justice, morality, power and rationality. Through such theoretical understanding, the law student acquires a sensitivity to, and concern for, the ideals underlying the law. (...) Only when students’ hearts and minds are critically engaged on fundamental questions may they meaningfully understand their role and purpose in the larger legal process. Apart from becoming ethical professionals, morally transformed students with a greater values consciousness make for a more involved citizenry better equipped to harness the potential of law for positive social change. (shrink)

This anthology is the first endeavor to bring together the most significant political writing from the entire twenty-million-word compendium known as The Encyclopedia. It includes eighty-one of the most original, controversial and representative articles on political ideas, practices, and institutions, many translated into English for the first time. The articles cover such topics as the foundations of political order, the relationship between natural and civil liberty, the different types of constitutional regimes, the role of the state in economic and religious (...) affairs, and the boundaries between manners, morals, and laws. (shrink)

First produced in 1713, Cato, A Tragedy inspired generations toward a pursuit of liberty. Liberty Fund’s new edition of Cato: A Tragedy, and Selected Essays brings together Addison’s dramatic masterpiece along with a selection of his essays that develop key themes in the play. Cato, A Tragedy is the account of the final hours of Marcus Porcius Cato, a Stoic whose deeds, rhetoric, and resistance to the tyranny of Caesar made him an icon of republicanism, virtue, and liberty.

Tocqueville’s Voyages is a collection of newly written essays by some of the most well-known Tocquevillian scholars today. The essays in the first part of the volume explore the development of Tocqueville’s thought, his intellectual voyage, during his trip to America and while writing Democracy in America. The second part of the book focuses on the dissemination of Tocqueville’s ideas beyond the Franco-American context of 1835–1840 in places such as Argentina, Japan, and Eastern Europe.

Somewhere near the beginning of the eighteenth century a new concept of “dignity” was emerging alongside the rise of a new socioeconomic class, the bourgeoisie. This chapter explores the development of this distinctive new concept of dignity, investigating first the key elements of the so-called bourgeois virtues that provided content to this new ethos of dignity. Next, it probes the economic, political, and social conditions that facilitated the emergence and diffusion of bourgeois dignity during the eighteenth century. Finally, it discusses (...) how this new understanding of dignity was diffused throughout society by one of the most influential literary endeavors of the period, Joseph Addison and Richard Steele’s The Spectator (1711–1714). (shrink)

This article highlights and discusses the Ehrenfests’ use of toy models to explore irreversibility in statistical mechanics. In particular, we explore their urn and P–Q models and highlight that, while the former was primarily used to provide a simple counter-example to Zermelo’s objection to Boltzmann’s statistical mechanical underpinning of the Second Law of Thermodynamics, the latter was intended to highlight the role and importance of the Stoßzahlansatz as a cause of the tendency of systems to exhibit entropy increase. We also (...) explain the sense in which these models are toy models and why agents can use them, as the Ehrenfests’ did, to carry out this important work, despite the fact that they do not represent any real system. (shrink)

More than fifteen years after Jacques Derrida passed away, he remains a controversial figure in philosophy. Much maligned, both when he was alive and after his death, Derrida’s relation to philosophy proper has always been an uneasy one, not least because of his relentless questioning of the notion of "philosophy proper" itself. It is this relentless interrogation of the history and presuppositions of Western philosophy that has made him an attractive figure to comparative philosophy. Many of the authors in this (...) volume, and others beside them, have seen in Derrida a kind of thinking that refuses to play by the rules of traditional Western philosophy, while at the same time respecting those rules as well. What Derrida called the double bind is something that I believe most comparative philosophers struggle with: the need to open philosophy to its other but at the same time to guard a kind of philosophical integrity and rigor. (shrink)

Alexis de Tocqueville is best remembered in the United States for Democracy in America, his penetrating study of life in the early nineteenth-century. Tocqueville was, of course, an analyst of his own France, and his The Old Regime and the Revolution remains a classic analysis of pre-Revolutionary and Revolutionary France. Less well-known, however, is that Tocqueville was also keenly interested in England, traveling to England several times and following with great interest the political and social developments there during his lifetime. (...) One outgrowth of his interest in England’s politics was his Memoir on Pauperism, a short piece written following an 1833 visit to England and delivered to the Royal Academy in Cherbourg in 1835. This memoir, which was not included in the early editions of Tocqueville’s collected works and which was not even translated into English until 1968, captures England at a very specific moment, as her Elizabethan-era poor laws were undergoing major revision, via the Poor Law Amendment Act of 1834. Tocqueville ’s analysis continues to speaks to us today, offering fresh insights into the moral hazards associated with welfare programs, and challenging us—as advocates of a free and beneficent society—to seek better alternatives to these problems in our own times. Tocqueville develops his thoughts about state-based aid programs by presenting a series of three paradoxes which give organizational shape to the Memoir. (shrink)

In The Making of Tocqueville’s Democracy: Law and Association in the Early United States, Kevin Butterfield, assistant professor of classics and letters at the University of Oklahoma, focuses on the proliferation of associations in the formative years of the American republic. Butterfield’s concern, however, is slightly different from Tocqueville’s, in that Butterfield is less intrigued by the question of why associations proliferated and how they preserve freedom in a democratic age, and more focused upon how these associations were constituted and (...) functioned in the early American context. (shrink)

The collection includes new translations of Tocqueville's works, including the first English translation of his Second Memoir, the original Memoir, a letter fragment considering pauperism in Normandy, and the ‘‘Pauperism in America’’ index to the Penitentiary Report. Alexis de Tocqueville was one of the most important thinkers of the nineteenth century, and his thought continues to influence contemporary political and social discourse. In Memoirs on Pauperism and Other Writings, Christine Dunn Henderson brings all of Tocqueville’s writings on poverty together for (...) the first time: a new translation of his original Memoir and the first English translation of his unfinished Second Memoir, as well as his letter considering pauperism in Normandy and the ‘‘Pauperism in America’’ appendix to his Penitentiary Report. By uniting these texts in a single volume, Henderson makes possible a deeper exploration of Tocqueville’s thought as it pertains to questions of inequality and public assistance. As Henderson shows in her introduction to this collection, Tocqueville provides no easy blueprint for fixing these problems, which remain pressing today. Still, Tocqueville’s writings speak eloquently about these issues, and his own unsuccessful struggle to find solutions remains both a spur to creative thinking today and a caution against attempting to find simplistic remedies. Memoirs on Pauperism and Other Writings allows us to study his sustained thought on pauperism, poverty assistance, governmental assistance programs, and social inequality in a new and deeper way. The insights in these works are important not only for what they tell us about Tocqueville but also for how they help us to think about contemporary social challenges. This collection will be essential not only to students and scholars of Tocqueville’s thought, nineteenth-century France, and political economy, but also to all those interested in the issues of public assistance, associative life, voluntary associations, and charities. (shrink)

In his works Chora [Derrida, Jacques. 1993. Khôra. Paris: Galilée] and “Comment ne pas parler? Denegations” Derrida used the metaphor chora from Plato’s Timaeus to continue his struggle with the metaphysics of presence. In 1926 Nishida, the founder of the Japanese Kyōto School, used the same metaphor to create a new foundation of philosophy. Nishitani, a disciple of Nishida, developed the work of Nishida in close connection to Zen Buddhist experiences. Derrida tries to show the limits of language within the (...) game of language, whereas Nishitani starts from an experience beyond language, but tries to make it clear in the game of language. Derrida tries to destroy the limits of Western thinking within the dimension of language, whereas Nishitani tries to open up the Zen Buddhist tradition for philosophy. Both try to open up a new dimension of thinking which is not bound to substantialized truth. (shrink)

Joseph Addison’s 1713 play, Cato: A Tragedy, dramatizes the final days of Cato the Younger’s resistance to Julius Caesar before his eventual suicide at Utica in 46 BC. Although Addison initially seems to present Cato as a model for emulation, we argue that Addison is ultimately critical of both Cato and the Stoicism he embodies. Via the play’s romantic subplot and via his work as an essayist, Addison offers a revision of the Catonic model, reworking it into a gentler model (...) that elevates qualities such as love, friendship, and sympathy and that is more appropriate to the type of peaceful civil and commercial society he wishes to promote. (shrink)

Individuals act more or less simultaneously as economic agents, citizens, and participants in civil society. Their interactions and their ways of fulfilling these roles take many forms. Not all of them can be said to be self-organizing, yet in several instances patterns of organization emerge spontaneously without being deliberately designed. Of course, the market economy—or “catallaxy,” as F. A. Hayek called it—remains the best example of such “spontaneous orders.” But there are others. Gus diZerega, for example, has identified science and (...) democracy as being similarly constituted by self-referential, self-organizing processes. In this paper I focus on what I call the philanthropic order. By this I intend to refer not only to the activities of philanthropic foundations and of individual donors but also more broadly to a whole range of processes that allocate material and symbolic resources through nonmarket mechanisms fuelled by more or less explicitly altruistic motivations. Various phrases or terms have been used to describe part of this, or something similar to what I have in mind: the voluntary or nonprofit sector, “social capital,” and civil society more generally. (shrink)

These two interviews with Jacques Derrida were conducted by Ning Zhang in 1999 and 2000, respectively, in preparation for the publication of his book Writing and Difference in Chinese and his first academic trip to China in 2001. In the first interview, Jacques Derrida tries to clarify the ethical concerns with regard to his deconstructive analysis of Western traditions, through his critical reading of the concept of forgiveness. In this interview he gives us a clearer insight into his ideas about (...) the problem of intercultural exchange, especially concerning questions of translation, translatability, and untranslatability, as central issues of his work. In the second interview, which has been transformed into the preface of the Chinese translation of Writing and Difference, several key comparative ideas were discussed. We have chosen to translate the part in which Derrida expresses clearly his views on the relation between philosophy and thinking, and this clarifies his by-now infamous statement that there is no such thing as “Chinese Philosophy.” Zhang and Derrida also discuss the relation of his work to China. For these reasons, both of these interviews offer a rare and fascinating opportunity to better understand how Derrida perceived himself in relation to philosophy or thinking from different cultures. (shrink)

Contemporary philosophers working on Chinese Philosophy, Confucianism in particular, disagree about the status of metaphysics in early Confucianism. Some maintain that metaphysics are absent by pointing to the overwhelming emphasis on practical concerns – ethical and political – in the early Confucian texts. Others insist that even if there were no explicit metaphysical discussion or theorizing, metaphysical assumptions are inevitable. However do these assumptions point to one definite metaphysical system, or are they so vague and ambiguous that different mutually incompatible (...) metaphysics could be constructed from them and attributed arbitrarily to the early Confucians? The latter situation would weaken the connection between ethics and metaphysics in early Confucianism but could work to its benefit insofar as contemporary viability is concerned, since "metaphysical flexibility" means that in case whatever metaphysical assumptions made by early Confucian thinkers turn out to be unacceptable today in some way, it would then be possible to substitute a different acceptable or more defensible metaphysics to support the ethical claims, if one believes that any viable ethical claims require a coherent and viable metaphysics. (shrink)

Tang Junyi engaged in philosophical comparisons very early in his career. He always philosophized from a cultural perspective in his subsequent philosophical reflection on the development of the mind, the philosophy of life, the relation between culture and moral reason, and the spiritual value of Chinese culture.

This response to Zongjie Wu's "Interpretation, autonomy, and interpretation" focuses on the "battle between East and West" which contextualizes Wu's proposal to counter the current Western domination of Chinese pedagogic discourse with an "authentic language" recovered from the Chinese classics. It points out that it is impossible and undesirable to reject all Western influences. The dualistic opposition between East and West over-simplifies and blinds one to the complexity of China's history and culture, and unnecessarily limits future possibilities. It challenges Wu's (...) conflation of Confucianism and Daoism and his claim that the authentic "language of Tao" recovered from the "Analects" is a language "pointing to the nameless". The response concludes with an alternative Deweyan account of how to make Chinese education authentic. (shrink)

My response to Tully’s article, “Deparochializing Political Theory and Beyond,” suggests that before introducing students in Asia to comparative political thought, including texts from Asian traditions in Political Theory or Philosophy courses, their education needs to first engage in the critical practice of questioning their own “background horizon of disclosure.” The background horizon of disclosure that needs questioning certainly is not simply constituted by Asian traditions; despite westernized education, it is also not entirely western, insofar as the society they live (...) in continues to be Asian in various ways, and the adopted western institutions and modes of thought have been modified in practice and interaction with local traditions. (shrink)

Evolutionary mismatch is an important concept in evolutionary social psychology and may play a significant role in accounting for numerous maladaptive choice preferences of humans living in evolutionary novel environments. Here we review evidence in support of mismatched preferences in the context of romantic relationships, work settings, politics, and healthy and sustainable lifestyles. In developing interventions to change mismatched preferences, it is crucial to consider the constraints and opportunities of our evolved psychology.

The Unreal Universe is an inquiry into the realness of reality as reflected in the basic assumptions of physics. It examines these assumptions using metaphysical views of reality. Many schools of philosophy view our perceptual reality as a limited projection of a larger truth into our sensory or cognitive space. A similar view is now echoed in modern neuroscience. This philosophical insight rediscovered in the context of physics forms the backbone of this book.

Purpose – What seems like a new social anthropology of global regulation is an endeavour much too grand for this paper, even though it has much merit. To contain the analysis which follows, the discussion of social embeddedness will be restricted to a comparison of markets which retain some local or regional integrity from those which have become largely removed from cultural or communal social bonds. An example is between markets trading in goods and services with a consumer base which (...) is local and subsistence, and markets in derivative products that are inextricably dependent on supranational location. The paper aims to discuss these issues. Design/methodology/approach – North World regulatory principle operates within consolidated state frameworks, dislocated market societies and reflects socially disembedded productivity relationships. The same could be said for dominant economic regulatory scholarship. More recent efforts to develop critical analysis of South World regulatory problems and answers have consistently remained connected to the referent of the regulatory state. This paper questions the utility of such a comparative conviction in a global governance reality wherein South World regulatory environments are largely subject to North World state interests and multi-national opportunism fostered by disaggregated, often dysfunctional, domestic states. Findings – If, as in many South World contexts, the state is dysfunctional or destructive in translating regulatory principle, then what are the social bonds which advance the integrity of regulatory principle, and what of externalities which work to draw culturally located principle towards a more hegemonic regulatory project? Could appreciating the relationship between regulatory principle and social bonding be exhibited in degrees of market embeddedness? Might the reimagining of regulatory principle be possible by reflecting on motives and outcomes for regulation that have other than wealth maximization as core value? The paper answers these conjectures as a basis for empirical research. Research limitations/implications – In the spirit of regulatory anthropology it is not helpful to remain immersed in some strained geographic regulatory dichotomy, employing some good state/bad state polarity. Neither World exists in regulatory isolation. International regulatory organizations ensure this through their Western/Northern development models, and perpetuate post-colonial influences over South World development agendas. That said, there are two regulatory worlds, and hybrids between. Despite this, regulatory principle is not immune from cultural forces and social bonding. The paper addresses various dualities in order to propose a new way of viewing South World regulatory paradigms. Practical implications – The framework for analysis will enable a repositioning of critical scholarship and regulatory policy away from the model frameworks of consolidated states and towards the real regulatory needs and potentials of the South World. Social implications – Through applying the analytical technique of social embeddedness above market community paradigms this analysis offers a novel approach to exploring economy in contexts where markets are not dislocated and products are not fictitious. In this way the contemporary materialist economic crisis can be viewed against principles of sustainability rather than growth, productivity and exchange. Originality/value – The paper draws upon established scholarship regarding market embeddedness and social bonding but unique in applying this to a South World void of regulatory discourse set free of comparison with inappropriate regulatory state referents. (shrink)

This paper is directed at a deep investigation of Thomas Aquinas's position on the relationship between justice and legality, a perennial debate in legal philosophy - are unjust laws laws at all? Modern natural law theorists taking contradictory positions all claim to be faithful to Aquinas's ideas on the matter. Yet, they cannot all be correct. This paper aims to discern Aquinas's true position on the matter by undertaking a detailed study of Aquinas's Treatise on Law, the broader context of (...) the Summa Theologiae within which the Treatise is situated, and Aquinas's methodological and definitional approaches. (shrink)

This article aims to establish that Singapore’s drug policy and approach though not in tandem, is consistent with the elements espoused in the harm reduction approach advocated by the Global Commission on drug policies. The Commission takes the position that drug control nationally has to be aligned with the sustainable development goals agenda approved by the member states in 2015. It has recommended abolishing death penalty for all drug related offences, decriminalizing drug possession and cultivation for personal consumption, implementing non-penal (...) sanctions for all low level drug offenders, and exploring non-penal regulatory models following decriminalization. There is a paradigm shift in global attitude towards drug problem. Traditionally, there appears to be two distinct approaches to drug issues: The so-called harm reduction and the harm eradication approach. This paper anchors upon this basic principle of categorization to offer a comparative analysis between the harm reduction approach used in Europe and the harm eradication approach used in Singapore. It argues that Singapore’s approach though labelled as one of harm eradication has strong preponderance of the harm reduction elements in rehabilitation, treatment and reintegration of the drug inmates in the Singapore correctional facility. This analysis challenges the traditional classification and provides new ways of making sense of the variances in drug approach given jurisdictional, geographical and cultural nuances. Concomitantly, it recommends having a specialized drug court within the Singapore criminal justice system to augment its harm reduction approach. (shrink)

This article questions the nature of the philosophical commitment to the problem of 'the public' in modernity. To what extent does the natural form of the public determine the use and value of the instruments of pragmatism in the public-private divide. In this interpretation, John Dewey's ideas about 'the public' are presented in terms of how to solve a specific problem through what he sees as 'co-operative inquiry'. The article also examines the role of public space in the process of (...) democratization through the potential of co-operative inquiry. More often than not, it appears that the politics of public space may be both detrimental and/or beneficial to its end-users in China, Europe, the Americas, Africa, and the rest of Asia. (shrink)

Objective: This study aimed to distinguish between daily experiences of gratitude and indebtedness through three stages - emotional appraisals, motivations to reciprocate and behavioural tendencies. Through these three stages, I aimed to gain a better insight into the emotional process involved before and after receiving favours. Method: 196 participants were recruited from Singapore Management University to take part in a 14-day diary study. Every two days, participants were asked to report a favour they received over the past two days and (...) evaluate the favour based on their appraisals of the experience. They were also asked to report their motivation to reciprocate each favour received. Upon completing the diary study, participants attended a follow-up session where were asked to report their behavioural tendencies over the past week. Results: Gratitude and indebtedness were associated with varying extents with different benefit appraisals. For instance, gratitude was positively associated with perceived benevolence and indebtedness with perceived expectations of repayment. Gratitude was also found to motivated reciprocity via the desire to affiliate, while indebtedness motivated reciprocity through the desire to adhere to the norm of reciprocity. Finally, gratitude was associated with increased reports of affiliative behaviours while indebtedness was associated with the likelihood of repaying the favour. The theoretical implications, practical implications, and future directions of these findings were discussed. (shrink)

This chapter explores the relevance of Dewey’s philosophy of democracy for China within the context of Dewey’s historical visit to China and continuing debates about his influence among the Chinese. Dewey’s pragmatism illuminates certain problems in the contemporary discourses about China’s democratization, including questions whether Chinese culture is an obstacle to democratization and the strengths of a Deweyan approach to articulating a Confucian democracy that could work in China. Dewey’s emphasis on experimentation in social reforms and his fallibilism regarding the (...) political institutions of democracy open up new possibilities for China’s democratization and suggest where one might look to discover the indigenous conditions—the varied experiments being conducted in local governance and civil society—from which a Chinese democracy might be born. (shrink)

I argue that continental philosophical resources are more appropriate for comparative philosophy regarding classical Daoism since they in various ways challenge the dominant metaphysical orientation of Western thought and give us a better and more appropriate vocabulary to make sense of important Daoist ideas within the confines of Western languages. Since classical Daoism is largely non-metaphysical or at least not metaphysical in the same way as the Western history of philosophy is, it makes sense that those within the Western tradition (...) who have sought to displace the dominant metaphysical tradition would be more in tune with such non-metaphysical considerations. I focus on Nietzsche, Heidegger, and Derrida and present three interrelated areas of comparison with classical Daoism. First, I discuss the constant complication of any seriously dualist approach and with that the attempt to put humans in a constructive and primarily interdependent relationship with the rest of the world, which points to a form of process philosophy. Second, I focus on ideas regarding the use and limitations of language that both traditions display, and on the resulting efforts to understand language differently. Lastly, I present the decentering of the subject or the self is another feature prominent in both Daoism and the continental thinkers, although in different ways. (shrink)

Some philosophers need no introduction. Julius Kovesi is a philosopher who, regrettably, does need introducing. Kovesi’s career was as a moral philosopher and intellectual historian. This book is intended to reintroduce him, more than twenty years after his death and more than forty years after the publication of his only book, Moral Notions. This Introduction will sketch some of the key features of his life and philosophical thought.

The willingness of individuals and teams to experience the ‘discomfort of adaptation’, as opposed to the ‘comfort of learning’, is the crucial meta-factor in the drive to increase performance. Too much time and effort is spent on strategy and knowledge. This is not to say that strategy and knowledge are not important. However, the focus on looking ‘outside’ rather than ‘inside’ for performance solutions, while it may be more comfortable for everyone concerned, does not quite cut it. As Grashow and (...) Heifetz state in The Practice of Adaptive Leadership, “The most common error organisations make is to try and solve adaptive challenges with technical means.”1 An adaptive factor is one that requires the individual (or team) to examine themselves and then adapt their mental models or beliefs, rather than simply feed new strategies and actions into the thresher of their existing mindset. Applying new technical factors is like pouring new water into the same vessel, whereas using an adaptive approach involves shifting the form and the shape of the vessel itself, so that the water can move in new directions. Let’s explore three crucial adaptive factors. (shrink)

Set in November 2015, the case follows Sisters in Solidarity (SiS), a social enterprise established to emancipate marginalised women in Lucknow, India. SIS was an offshoot of Study Hall Education Foundation (SHEF), a non-profit organisation that promoted feminist pedagogy in the educational establishments under its wings. SHEF also provided high quality education to underprivileged girls from the slum areas through the Prerna Girls School (PGS). The mothers of PGS students, deprived of economic opportunities due to lack of skills and education, (...) suffered in a vicious cycle of poverty, domestic abuse and oppression. Observing the positive outcomes that education and employability brought about in the lives of their daughters, these mothers approached SHEF for help. Shibani Sahni, daughter of SHEF’s founder, spearheaded the establishment of SiS, which aimed to emancipate the women by improving their employability through vocational training. The enterprise had three business units—DiDi’s Foods, DiDi’s Driving and DiDi’s Creations. However, while the food unit of SIS had evolved into a self-sustaining and profitable unit and the driving unit was a cost neutral vertical integration that helped SiS achieve operational efficiency, the creations unit (the crafts and fashions business) was struggling and unprofitable. Sahni had to overhaul the business strategy of DiDi’s Creations and turn the unit around. Resources were stretched; she would have to revisit all the business segments in the portfolio to sustain profitability and growth. More importantly in order to support more beneficiaries, SiS would have to scale up, but Sahni must assess the organisational readiness for this to take place. This case offers an opportunity to learn about revenue growth strategies, profitability evaluation and divestment decisions and various expansion strategies available for a social enterprise. The case would also be helpful in understanding the elements of sustainability and scalability essential for social enterprise. (shrink)

Human psychological mechanisms are adaptations that evolved to process environmental inputs, turning them into behavioral outputs that, on average, increase survival or reproductive prospects. Modern contexts, however, differ vastly from the environments that existed as human psychological mechanisms evolved. Many inputs now differ in quantity and intensity or no longer have the same fitness associations, thereby leading many mechanisms to produce maladaptive output. We present the precepts of this evolutionary mismatch process, highlight areas of mismatch, and consider implications for psychological (...) science and policy. (shrink)

The purpose of this paper is to explore the prerequisite conditions for implementing a liberal management education and for fostering ethical students using examples from the core curriculum at Singapore Management University. Beginning with a reading of the Carnegie Foundation's Rethinking Undergraduate Business Education: liberal learning for the professions, the paper examines the contribution and limits of the findings and recommendations before discussing the place of the liberal arts in the modern university and describing a case study of liberal management (...) education in process at SMU. It concludes with a reading of the work of Emmanuel Levinas and Asian philosophy as the basis for an ethical management education. The paper uncovers a central shortcoming in an otherwise important Carnegie study: that business education is unlike other professional education because it lacks an autonomous discipline that studies business knowledge production as an object. Consequently, applying the liberal arts to business education risks neglecting the critical side of the liberal arts. With only the reflective side of the liberal arts in operation, management education cannot be grasped as a specific sphere of values within the pluralism of spheres advocated by the Carnegie report. Only by recreating the function of an autonomous discipline with an objective lens on business knowledge within the core curriculum at SMU can that university attempt to incorporate both the critical and reflective side of the liberal arts in management education. This kind of liberal management education can indeed lead to respect for the values of the others in the way that ethical philosopher Emmanuel Levinas envisioned. Further development of the SMU core curriculum is necessary in order to confirm the hypothesis that the liberal arts can be brought together with management education to produce more mature, ethical students. Liberal management education curriculum must incorporate the critical function of the liberal arts when faced with business knowledge production in order to promote a pluralist ethics. If SMU is successful, it can become a model for other global business schools in Asia and beyond. Asian higher education is ongoing a rapid transformation in values. The shift is towards understanding the wider relationship between universities and society and the role of an education citizenry. Liberal management education can be a bridge to this new world of higher education in Asia, and beyond. This discussion provides a fuller understanding of the two-sided nature of the liberal arts and the importance of both sides for building a liberal management education and creating ethically mature students. (shrink)

Eric Nelson has written a very comprehensive study of the reception of Chinese and EasternBuddhist philosophy in Western thought, with a special focus on the German thinkers of theearly twentieth century. Nelson shows great erudition in bringing together a wide variety ofthinkers from both East and West, including importantly some lesser known, but very relevantthinkers from both the Western tradition and Eastern philosophy. Although Nelson focusesmostly on the encounters and interactions between German philosophers and Chinese thinkers,his aim with this commendable (...) book is wider. Nelson employs the encountersbetween German and Chinese thinkers in the wider context of comparative and/or interculturalphilosophy, and his aim is therefore stated as being an attempt to consider ‘whether amore nuanced and historically appropriate conception of philosophy can emerge through criticallyengaging and reflecting on the modern encounter between Western and non-Westernphilosophy, and articulating its intercultural and intertextual dynamics’. (shrink)

The brief response by Rui Zhu provides an interesting take on the perennial problem of what comparative philosophy is or should be. While Zhu makes some interesting observations about and suggestions for comparative philosophy, he chooses contributions to the thinking about the possibilities and methodologies of comparative philosophy that are rather old, though, and my first wonder is: why these two papers, and not more recent contributions to the development of the methodology of comparative philosophy, as can be found in (...) numerous recently published works? Such more recent publications tend to take a more nuanced approach to the idea of commensurability than the two essays from 1991, given the developments in comparative philosophy in the last twenty-five years. Zhu first discusses Rorty, and claims that Rorty's ideas amount to "a dismissal of comparative philosophy." This is where my first disagreement arises. The fact that Rorty challenges the dominant style of doing philosophy in the West seems not so much to suggest that he wants to rid us of philosophy, but to me at least can be understood as a positive development for comparative philosophy. The term 'philosophy' has been, especially in the last twenty-five years, a hot topic for thinkers who see themselves as comparative, for multiple reasons. First of all, if one defines philosophers as Rorty does, then it is indeed clear that certain thinkers from non-Western traditions would not fit that bill. This is the reason why many thinkers have a problem with the term, as it is reflective and representative of a tradition of thinking that is indeed essentialist and dualist. Thinkers from other traditions may have put less emphasis on essentialism and dualism, and for some this is a reason to exclude those thinkers from the discourse of philosophy. So I think that Rorty does not want "comparison sans philosophy," as Zhu suggests; rather he wants comparative philosophy to not be dominated by the specifically Western understanding of the term, which is a very strict and narrow understanding, and by extension Rorty thinks the specifically Western problems and terminology that have been the concern of Western philosophers throughout the history of Western philosophy, examples being 'truth' and 'rationality', may not be the best candidates when attempting to do comparative philosophy. Many comparative thinkers have argued in the last twenty-five years that such concepts or notions may be absent from other cultures, or may not have had any prominence in the thought of those cultures as they did in Western philosophy. In my view, it is a definite advancement that recent comparative philosophy is trying to step away from essentialism, the concept of 'essence' not even being prominent in other traditions such as the Chinese in the first place. This means that post-modern thinkers who have actively challenged the dominant Western tradition provide a more fruitful platform for comparison, since they display the kind of openness often lacking in the 'stricter' philosophers. Second and following up on this, using the term 'philosophy' is problematic for comparative philosophers since by the very nature of our profession we would then have to widen the scope of philosophy, which would inevitably result in disagreements about the limits and boundaries of what philosophy is in general. Yet this does not necessarily mean we need to let go of the term. There is a different understanding of 'philosopher' that may be a bit more humble than Rorty's "ascetic priest." Culture and philosophy will never be considered the same, so we should not argue that any serious contributor to a culture would automatically count as a philosopher. But instead we could easily argue for some minimum criteria that an author or thinker would need to display to count as a philosopher. One such criterion would be that the thinkers are able at least to distance themselves from their own culture. They are not purely cultural products or participants or even producers of culture, but analyze and criticize aspects of life that others take for granted. Such distancing need not be done... (shrink)

At the end of the book, Gu defines Sinologism as an undeclared but tacitly administered institutionalization of the ways of observing China from the perspective of Western epistemology that refuses, or is reluctant, to view China on its own terms, and of doing scholarship on Chinese materials and producing knowledge on Chinese civilization in terms of Western methodology that tends to disregard the real conditions of China and reduce the complexity of Chinese civilization into simplistic patterns of development modelled on (...) those of the West. While comparative philosophers can sympathize with the idea that in the humanities and to a large extent in the social sciences such bias is indeed prevalent, in my opinion it is hard to argue that scientific standards as such are biased just because they originated in the West. (shrink)

Traditionally, metaphysical notions of self and other presuppose a dualism that underlies much of Western philosophy. This dualism is opposed by accounts of self and other in recent continental philosophy and classical Chinese philosophy, which I compare. I argue that the self is seen in continental and Chinese thought as embedded in relations and language, and not as transcendent or prior in the metaphysical sense to them. I argue for this by focussing on three themes: self and language, self as (...) relational and embedded in the world or contextual environment, and self and the particular other. These three themes show that the complexity and dynamic of the self-other relation is much more realistically conveyed by continental and classical Chinese thought than by the traditional metaphysical account. (shrink)

Using Heidegger‘s reinterpretation of Heraclitus' polemos and Zhuangzi's ideas of dao, struggle and sorting of differences, I will argue for a reinterpretation of notions of conflict and harmony in the two thinkers. Heidegger's Auseinandersetzung and Zhuangzi's famous 'sorting which evens things out', the seminal second chapter of the book Zhuangzi, suggest that harmony lies not in overcoming differences, but exactly in making difference and diversity central. I start with an exposition of how Heidegger understands logos and polemos in radically different (...) ways from their 'normal' or 'traditional' meanings, and how he attaches great importance to both terms. I then proceed to analyse Zhuangzi‘s understanding of the world in terms of the yin-yang dichotomous forces, and argue how a comparison of both thinkers can show us a new understanding of ideas of difference, conflict and harmony. It will be shown how harmony in Daoism is not to be understood as a dialectical resolution to conflict, but more as a situating within the different forces, and a certain form of responding to conflict and diversity. Heidegger‘s differential thought will be employed to show a similar approach to difference, where in contradistinction to a Hegelian resolution or sublimation of the difference, Heidegger shows how difference is not to be overcome, but to be acknowledged as fundamental to being. Such responses carry a form of great responsibility, since they might be perceived as random and spontaneous. Yet I will argue that they are anything but random, and that both Heidegger and Zhuangzi seek to engage diversity, struggle and conflict in a most objective and disinterested manner. Such an engagement will then be shown to have ethical implications beyond the philosophical worlds of Heidegger and Zhuangzi. (shrink)

Doxastic logic, beginning with Hintikka’s Knowledge and Belief. An Introduction to the Logic of the Two Notions, studies relations between propositions about what we believe. Using ‘a’ as a proper name like ‘Ann’, ‘→’ for ‘if’ as opposed to material implication, propositional variables such as ‘p’, ‘q’ and ‘B’ to represent the two-place relation, ‘... believes that... ’.

'You have known me for years, Lois' explains Superman, as I lay aside my copy of Crimmins’s example. 'But there is something you have not yet discovered. You also know me under a disguise. You have not yet realized that this person is I in disguise. On that way of thinking about me, you have different opinions of me. In fact you think me an idiot.' I've just informed Superman that I accept his testimony on the strength of his intelligence. (...) But I confess I don’t quite know how to acknowledge my acceptance of his final remark. (shrink)

This section of the conference addressed a series of interdisciplinary themes on the issues of rational incommensurability, ethical perspectives and strategies for existential communication. Rather than attempting to answer a set of specific questions presenters were asked to provide a series of meditations on the three themes. Seven presenters provided deeply interesting and varied perspectives on the topics and their inter-relations from multi-disciplinary perspectives. There was considerable time given over to discussion and this proved especially fruitful and enlightening.

Discussions of what is sometimes called 'Moore's paradox' are often vitiated by a failure to notice that there are two paradoxes; not merely one in two sets of linguistic clothing. The two paradoxes are absurd, but in different ways, and accordingly require different explanations.

Generous selections from these four seminal texts on the theory and practice of education have never before appeared together in a single volume. The Introductions that precede the texts provide brief biographical sketches of each author, situating him within his broader historical, cultural and intellectual context. The editors also provide a brief outline of key themes that emerge within the selection as a helpful guide to the reader. The final chapter engages the reflections of the classic authors with contemporary issues (...) and challenges in the philosophy and practice of education. (shrink)

The extent to which norms are clear differ across cultures, as does the extent to which individuals believe that they will be punished for deviating from these norms. In tight cultures, individuals perceive norms to be clear and punishment for deviance to be inevitable. In loose cultures, individuals consider norms to be vague and adherence to them to be flexible. Having clear markers of success provides well-defined standards for people to evaluate others on adherence to the culture’s valued norms. This (...) research examined how people’s perceptions of their culture’s tightness/looseness would relate to their perceptions of markers of success. We predicted that people who viewed their culture as being tight would perceive clearer markers of success in the culture. Furthermore, we examined perceived motivation for success as a mediator of the expected link between tightness/looseness and clarity of success markers. Results provide supporting evidence for this prediction. Implications and future directions will be discussed. (shrink)

Concepts are the constituents of thoughts, which in turn, are the contents of propositional attitudes. They are also what the predicates of our language express. According to a tradition going back to Plato, questions about comparative content – questions of the form Is concept F the same as concept G? – are purely about relations of ideas, and so are answerable a priori. This does not mean that no experience at all is necessary to answer such questions, for experience may (...) be needed to grasp their content. Call a piece of information about Fs extraneous if it is not required to obtain a proper understanding of the concept F. Then what the traditional assumption says is that no extraneous information is necessary to answer a question about comparative content. Henceforth, I shall refer to this assumption about concepts as the transparency thesis, or T for short. (shrink)

Cultural Theory is breathtaking in its comprehensiveness and in its simplicity. With regard to CT’s comprehensiveness, it is entirely characteristic that when the three authors of Cultural Theory get around to asking themselves “What does cultural theory leave out?”, their answer turns out to be a hearty “Not much!” In a single work, Michael Thompson manages to credit CT with shedding light on everything from environmental policies and Kondratiev waves, to Everest expeditions, the literary preferences of Benjamin Disraeli, and Aristotle’s (...) four causes. (shrink)