Introduction -- The common hellenic meaning of "genus" -- The Pollaxos legomena or things said in many ways -- Genus in the explanation of change : the subject and substratum principles -- To what is Aristotle's theory of change a response? : the pre-socratic and platonic background -- Change : the principles of nature in physics I -- A first mention of matter and form -- Genus in the explanation of change : the definition of change -- Aristotle's definition of (...) change : physics III -- The circularity objections -- The advantages of Aristotle's theory -- The use of genus in change -- Genus in the explanation of change generation, "for man begets man" (1032-24) -- Generation -- Change and genus -- The generation of animals as organic substances -- Animal generation and the mule -- Genus in definitions : the Aristotelian and platonic division of a genus -- "What is definition?" -- Platonic division and definition -- Aristotle's use of genus and animal taxonomy -- The use of "genus" in Pa I -- Analogy vs. the more and the less -- Taxonomy : the megista gene -- Genus in definitions : why Aristotle was a realist -- Division and definition in Aristotle -- Causal definitions , substantial definitions, and definitions by matter and form -- The unity of definition and division -- The use of genus in definition -- Case study I : the definition of the psyche -- On matter as substratum -- On matter : the domain problem -- On matter : is it substance? -- On matter : potentiality -- The elements : is ontological reduction possible? -- Proper matter and generation revisited -- The indeterminacy vs. nature problem -- On genus as matter -- The analogy interpretation : Aristotle's mention of genus as matter -- The literal interpretation : Aristotle's use of genus as matter -- The principal unity of Aristotle's thought. (shrink)

Why should we seek and tell the truth? Does anyone know what truth is? Many are skeptical about the relevance of truth. Truth Matters endeavours to show why truth is important in a world where the very idea of truth is contested. Putting philosophers in conversation with educators, literary scholars, physicists, political theorists, and theologians, Truth Matters ranges across both analytic and continental philosophy and draws on the ideas of thinkers such as Aquinas, Balthasar, Brandom, Davidson, Dooyeweerd, Gadamer, Habermas, Kierkegaard, (...) Plantinga, Ricoeur, and Wolterstorff. Some essays attempt to provide a systematic account of truth, while others wrestle with the question of how truth is told and what it means to live truthfully. Contributors address debates between realists and anti-realists, explore issues surrounding relativism and constructivism in education and the social sciences, examine the politics of truth telling and the ethics of authenticity, and consider various religious perspectives on truth. Most scholars agree that truth is propositional, being expressed in statements that are subject to proof or disproof. This book goes a step farther: yes, propositional truth is important, but truth is more than propositional. To recognize how it is more than propositional is crucial for understanding why truth truly matters. Contributors include Doug Blomberg (ICS), Allyson Carr (ICS), Jeffrey Dudiak (King’s University College), Olaf Ellefson (York University), Gerrit Glas (VU University Amsterdam), Gill K. Goulding (Regis College), Jay Gupta (Mills College), Clarence Joldersma (Calvin College), Matthew J. Klaassen (ICS), John Jung Park (Duke University), Pamela J. Reeve (St. Augustine’s Seminary), Amy Richards (World Affairs Council of Western Michigan), Calvin Seerveld (ICS), Ronnie Shuker (ICS), Adam Smith (Brandeis University), John Van Rys (Redeemer University College), Darren Walhof (Grand Valley State University), Matthew Walhout (Calvin College), and Lambert Zuidervaart (ICS). (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Paradox of Subjectivity: The Self in the Transcendental TraditionJeffrey EdwardsDavid Carr. The Paradox of Subjectivity: The Self in the Transcendental Tradition. New York/Oxford: Oxford University Press, 1999. Pp. xii + 150. Cloth, $35.00.This book presents a response to contemporary attacks on the concept of the subject. Carr investigates the historical background to the criticisms of the "Metaphysics of the Subject" that are found in French (...) post-structuralist thought and in critical theories descended from the Frankfurt School. In explaining this background, he targets the widely held assumption that the history of modern philosophy can best be understood in terms of a fundamentally unified conception of the subject and subjectivity that unfolds inevitably from Descartes and culminates in twentieth-century phenomenology and existentialism. Those who share this assumption fail to recognize the significance of what Husserl (in the Crisis of European Sciences) called the "paradox of subjectivity," which derives from the necessity of understanding the knowing subject both as a subject for the world and as an object in the world.The origins of contemporary interpretations of the metaphysics of the subject are found primarily in Heidegger's thought. Carr thus devotes the first chapter of this study to the critical assessment of Heidegger's view of modern metaphysics starting with Descartes. For Heidegger, Descartes took over the dominant concept of substance from traditional ontology and transferred it to the human subject. The Cartesian subject, then, was revealed as an underlying hypokeimenon that absorbs or overpowers the world by reducing it to the representational contents of the thinking thing. Moreover, Heidegger maintained that modern thinkers did not go beyond the reductive conception of subjectivity intrinsic to the Cartesian metaphysics of substance. This Heideggerian judgment applies to the major modern thinkers. Even Kant and Husserl figure as representatives of a tradition in which "the knowing subject takes the role of substance; everything is reduced to first properties, whether as immanent in consciousness, object for the subject, or, as in transcendental philosophy, construct and product of subjective activity" (Carr, 31).In chapters 2-4, Carr argues that the Heideggerian interpretation is inadequate with respect to Kant and Husserl. In supporting this position, Carr emphasizes the close affinities between Kant's and Husserl's conceptions of objectivity for consciousness and between their portrayals of subject and self. Specifically, Carr argues (1) that both thinkers were committed to the representationalist view of cognition that is typical of other major modern philosophers; and (2) that both presented parallel, and indeed unifiable, accounts of the relationship between the transcendental and the empirical self.The key to explaining the fundamental agreement between Kant's and Husserl's transcendental theories lies in the concept of intentionality. There are, of course, significant differences between Husserl's phenomenological method and the procedure of inquiry into the possibility conditions of objective experience that Kant follows in the Critique of Pure Reason. Still, Husserl's portrayal of the intentional character of consciousness provides the basis for understanding how Kant's account of transcendental apperception and the original synthetic unity of self-consciousness grounds a non-representationalist theory of the subject's relation to a world of objects. Husserl's portrayal of intentionality also enables us to see how Kant's concept of transcendental [End Page 609] apperception allows for a description of the empirical self as something that is part of the objective world. Conversely, the Kantian distinction between the transcendental and the empirical self, or subject, sheds light on the sense of the distinction that Husserl draws between transcendental and natural reflection. In natural reflection, I "appear to myself as an empirical subject within a world to which I relate in causal-bodily and intentional [i.e., purposive]-motivational ways" (89). On the other hand, the consciousness of self at issue in transcendental reflection involves my awareness of the meaning-constituting cognitive accomplishments by which I am consciousness of the world as the horizon of possible objects and, at the same time, as something transcendent to consciousness.It is Husserl's conception of intentionality, combined with Kant's understanding of the transcendental-empirical distinction, that allows us to grasp the full significance of the paradox... (shrink)

Direct neurological and especially imaging-driven investigations into the structures essential to naturally occurring cognitive systems in their development and operation have motivated broadening interest in the potential for artificial consciousness modeled on these systems. This first paper in a series of three begins with a brief review of Boltuc’s (2009) “brain-based” thesis on the prospect of artificial consciousness, focusing on his formulation of h-consciousness. We then explore some of the implications of brain research on the structure of consciousness, finding limitations (...) in biological approaches to the study of consciousness. Looking past these limitations, we introduce research in artificial consciousness designed to test for the emergence of consciousness, a phenomenon beyond the purview of the study of existing biological systems. (shrink)

This third paper locates the synthetic neurorobotics research reviewed in the second paper in terms of themes introduced in the first paper. It begins with biological non-reductionism as understood by Searle. It emphasizes the role of synthetic neurorobotics studies in accessing the dynamic structure essential to consciousness with a focus on system criticality and self, develops a distinction between simulated and formal consciousness based on this emphasis, reviews Tani and colleagues' work in light of this distinction, and ends by forecasting (...) the increasing importance of synthetic neurorobotics studies for cognitive science and philosophy of mind going forward, finally in regards to most- and myth-consciousness. (shrink)

A recent review of his work describes Wilfred Carr as 'one of the most brilliant philosophers now working in the rich British tradition of educational philosophy ... His work is rigorous, refreshing and original ... and examines a number of fundamental issues with clarity and penetration'. In For Education Wilfred Carr provides a comprehensive justification for reconstructing educational theory and research as a form of critical inquiry. In doing this, he confronts a number of important philosophical questions. What (...) is educational theory? What is an educational practice? How are theory and practice related? What is the role of values in educational research? Is a genuinely educational science possible? By appealing to developments in critical theory, the philosophy of science and the philosophy of the social sciences, Wilfred Carr provides answers to these questions which vindicate the idea of an educational science that is not 'on' or 'about' education but 'for education' - a science genuinely committed to promoting educational values and ideals. (shrink)

The scientific developments of the sixteenth and seventeenth centuries have traditionally been associated with the revival of Platonism. The natural philosophers who invented the methods of classical physics have usually been depicted as men who repudiated the principles of Aristotle and embraced conceptions provided by the writings of Plato and his school. The characteristic feature derived from Platonism was the emphasis on mathematics and it is with the application of mathematics to experience, under specially devised conditions, that modern science arose. (...) In this sense, it is the Piatonism of Copernicus, Kepler and Galileo, which forms the distinctive quality of the scientific revolution that culminates in the work of Newton. (shrink)

Poets, like other men, have their speculative moods. Some poets have been widely read in the literature of philosophy and have wrestled continuously with the intellectual problems of their times. From Euripides to Mr. Eliot large expanses of dialectical argument have appeared in verse, and in our own tongue Spenser, Shakespeare, Pope, Wordsworth and many other supreme writers have questioned the semblance of nature and mind, and have sought to trace the ideal forms of reality. Men of letters in every (...) generation have naturally discussed the problems of knowledge and existence and have offered emphatic opinions on them. The views of poets have been accorded particular honour and attention. Illustrious poets have declared that poetry opens a more penetrating road to truth than that which is provided by science or academic philosophy. Certain modern critics repeat these claims. “The mind of man,” writes one, “has a knowledge of truth beyond the near-truths of science and society. Poetry tells us this truth.” I will not pause here to inquire whether anything of value can be observed of poetry in general any more than can be stated of prose in general. Nor do I wish to enter into the subject of poetic truth. The questions I desire to raise concern assumptions about the philosophical ideas of poets. Recent criticism has shown a notable tendency to fasten on these ideas. The tendency revives the practice of the nineteenth century when theologians, philosophers and literary thinkers were fond of expounding the rational systems of Wordsworth, Tennyson and Browning. The present vogue of this prosaic treatment of poetry may be due to a strong recoil from the literary fashion prevalent a generation ago which minimized the intellectual feature in the art of poetry. (shrink)

Among the manifold tendencies that contributed to the philosophical revolution of the seventeenth century was a revival of Greek atomism. The ancient particulate theories of nature had been rediscovered by way of Lucretius and Diogenes Laertius in the fifteenth century and later scholars explored the principles of Democritus and Epicurus.

Wattles offers a comprehensive survey of the history of the golden rule, "Do unto others as you want others to do unto you". He traces the rule's history in contexts as diverse as the writings of Confucius and the Greek philosophers, the Bible, modern theology and philosophy, and the American "self-help" context. He concludes by offering his own synthesis of these varied understandings.

A model of the neuropsychology of anxiety is proposed. The model is based in the first instance upon an analysis of the behavioural effects of the antianxiety drugs in animals. From such psychopharmacologi-cal experiments the concept of a “behavioural inhibition system” has been developed. This system responds to novel stimuli or to those associated with punishment or nonreward by inhibiting ongoing behaviour and increasing arousal and attention to the environment. It is activity in the BIS that constitutes anxiety and that (...) is reduced by antianxiety drugs. The effects of the antianxiety drugs in the brain also suggest hypotheses concerning the neural substrate of anxiety. Although the benzodiazepines and barbiturates facilitate the effects of γ-aminobutyrate, this is insufficient to explain their highly specific behavioural effects. Because of similarities between the behavioural effects of certain lesions and those of the antianxiety drugs, it is proposed that these drugs reduce anxiety by impairing the functioning of a widespread neural system including the septo-hippocampal system, the Papez circuit, the prefrontal cortex, and ascending monoaminergic and cholinergic pathways which innervate these forebrain structures. Analysis of the functions of this system suggests that it acts as a comparator: it compares predicted to actual sensory events and activates the outputs of the BIS when there is a mismatch or when the predicted event is aversive. Suggestions are made as to the functions of particular pathways within this overall brain system. The resulting theory is applied to the symptoms and treatment of anxiety in man, its relations to depression, and the personality of individuals who are susceptible to anxiety or depression. (shrink)

In order to understand ongoing activity, observers segment it into meaningful temporal parts. Segmentation can be based on bottom‐up processing of distinctive sensory characteristics, such as movement features. Segmentation may also be affected by top‐down effects of knowledge structures, including information about actors' intentions. Three experiments investigated the role of movement features and intentions in perceptual event segmentation, using simple animations. In all conditions, movement features significantly predicted where participants segmented. This relationship was stronger when participants identified larger units than (...) when they identified smaller units, and stronger when the animations were generated randomly than when they were generated by goal‐directed human activity. This pattern suggests that bottom‐up processing played an important role in segmentation of these stimuli, but that this was modulated by top‐down influence of knowledge structures. To describe accurately how observers perceive ongoing activity, one must account for the effects of distinctive sensory characteristics, the effects of knowledge structures, and their interactions. (shrink)

Our purpose in this article is to identify and suggest resolution for two core problematics of grounded theory. First, while grounded theory provides transparency to one part of the conceptualization process, where codes emerge directly from the data, it provides no such systematic or transparent way for gaining insight into the conceptual relationships between discovered codes. Producing a grounded theory depends not only on the definition of conceptual pieces, but the delineation of a relationship between at least two of those (...) pieces. Second, the conceptualization process of grounded theory is done in hierarchical fashion, where individual codes emerge from the data but then are used to generate insight into more general concepts and thematic statements. But various works on grounded theory have failed to provide any systematic way of using data specific levels of scale (the codes) to gain insight into more macro levels of scale (concepts and themes). We offer fractal concept analysis as a means of resolving both of these issues. By using a logic structure generator, fractal concept analysis delineates self-similar conceptual frameworks at various levels of abstraction, yielding a method for linking concepts together within and between levels of scale encountered in the grounded theory coding and categorization process. We conclude that this fractal analytic technique can bolster the aims of grounded theory as a formalized and systematic process for generating theory from empirical data. (shrink)

A simple tool is provided to assist researchers in assessing contributions to a scientific publication, for ease in evaluating which contributors qualify for authorship, and in what order the authors should be listed. The tool identifies four phases of activity leading to a publication—Conception and Design, Data Acquisition, Analysis and Interpretation, and Manuscript Preparation. By comparing a project participant’s contribution in a given phase to several specified thresholds, a score of up to five points can be assigned; the contributor’s scores (...) in all four phases are summed to yield a total “contribution score”, which is compared to a threshold to determine which contributors merit authorship. This tool may be useful in a variety of contexts in which a systematic approach to authorial credit is desired. (shrink)

Followers of Wittgenstein allegedly once held that a meaningful claim to know that p could only be made if there was some doubt about the truth of p. The correct response to this thesis involved appealing to the distinction between the semantic content of a sentence and features attaching to its use. It is inappropriate to assert a knowledge-claim unless someone in the audience has doubt about what the speaker claims to know. But this fact has nothing to do with (...) the semantic content of knowledgeascriptions; it is entirely explicable by appeal to pragmatic facts about felicitous assertion. (shrink)

Introspection, or looking inward to observe one's experience, is inherent in many methods used to study feelings, the experiential component of emotion. Challenges of introspection make faithful, high-fidelity descriptions of feelings difficult to attain. A method that (1) cleaves to a specific moment, (2) cleaves to pristine inner experience, (3) brackets presuppositions, and (4) utilizes an iterative process may be particularly well suited to this task. We review some contemporary introspective methods from the perspective of these four methodological constraints, finding (...) that Descriptive Experience Sampling (DES) addresses the constraints most fully. We present DES findings on feelings to highlight the unique contributions careful introspective methods make to emotion science. High-fidelity descriptions of feelings are necessary for a complete understanding of emotion. (shrink)

In recent times, questions of religious education—about the place and significance of knowledge and understanding of religious belief and practice in the general educational development of children and young people—seem to have been largely overshadowed or overtaken by controversies concerning the relative merits and shortcomings of common and faith schools. However, in as much as such controversies have also turned upon questions of the relative merits of so-called confessional and non-confessional conceptions of religious education, they have mostly served to obscure (...) the inadequacies of both these approaches to religious education. The present paper maintains that the real question of religious education—as a key element in the educational formation of all children—is that of how the great religious narratives of diverse cultural inheritance might be meaningfully understood and taught in a broadly liberal educational spirit. To this end, it is argued that a form of religious literacy—avoiding the errors of both confessional and non-confessional approaches—can and should be promoted in common schools as not just compatible with but indispensable to liberal education. (shrink)

Nothing is more surprising to the ordinary reflective man than the concept of a finite universe, yet it is to such a concept that the latest development of mathematical science, so admirably expounded in Jeans's Astronomy and Cosmogony , requires us to adapt ourselves. A finite universe is one in which anything moving outwards in a straight line, and maintaining its direction, must after an interval return to its starting-point. This seems a self-contradiction. A straight line, we think, must go (...) on for ever. (shrink)

Many now countenance the idea that certain groups can have beliefs, or at least belief-like states. If groups can have beliefs like these, the question of whether such beliefs are justified immediately arises. Recently, Goldman Essays in collective epistemology, Oxford University Press, Oxford, 2014) has considered what a reliability-based account of justified group belief might look like. In this paper I consider his account and find it wanting, and so propose a modified reliability-based account of justified group belief. Lackey :341–396, (...) 2016) has also criticized Goldman’s proposal, but for very different reasons than I do. Some of her objections, however, can be lodged against the modified account that I propose here. I also respond to these objections. Finally, I note how some formal and experimental work is relevant to those who are attracted to the kind of reliability-based account of justified group belief I develop here. (shrink)

It has been proposed that inferring personal authorship for an event gives rise to intentional binding, a perceptual illusion in which one’s action and inferred effect seem closer in time than they otherwise would . Using a novel, naturalistic paradigm, we conducted two experiments to test this hypothesis and examine the relationship between binding and self-reported authorship. In both experiments, an important authorship indicator – consistency between one’s action and a subsequent event – was manipulated, and its effects on binding (...) and self-reported authorship were measured. Results showed that action-event consistency enhanced both binding and self-reported authorship, supporting the hypothesis that binding arises from an inference of authorship. At the same time, evidence for a dissociation emerged, with consistency having a more robust effect on self-reports than on binding. Taken together, these results suggest that binding and self-reports reveal different aspects of the sense of authorship. (shrink)

Perhaps the most pressing issue concerning teacher education and training since the end of the Second World War has been that of the role of theory—or principled reflection—in professional expertise. Here, although the main post‐war architects of a new educational professionalism clearly envisaged a key role for theory—considering such disciplines as psychology, sociology and philosophy as indispensable for reflective practice—there are nevertheless well‐rehearsed difficulties about crediting such disciplines with quite the (applied) role in educational practice of (say) physiology or anatomy (...) in medical practice. This paper argues that while recent developments in professional teacher education and training may have moved on from erstwhile instrumentalist and/or applied science (competence and other) perspectives, there may yet be a case for further progress towards a rather more sophisticated philosophical psychology of teacher knowledge and expertise. (shrink)

This brief paperback is designed for symbolic/formal logic courses. It features the tree method proof system developed by Jeffrey. The new edition contains many more examples and exercises and is reorganized for greater accessibility.