The guiding idea of Patricia Kitcher's Freud's Dream is that the use of interdisciplinary methodology accounts at the same time for the most central features of Freud's theory of the mind and for its most serious shortcomings. Kitcher proposes to provide an account of Freud's theory that illuminates its interdisciplinary underpinnings. While she indisputably succeeds in providing a subtle and rich reconstruction of Freud's work, her attempt to show up the limitations of interdisciplinary studies does not work. The value of (...) her account is attributable not to the idea that Freud's was a flawed interdisciplinary endeavour but to a contextually and historically sensitive approach that makes explicit and elucidates the norms of explanation at work in his method of theory construction and that takes into account the multifaceted nature of his scientific practice. (shrink)

This study described the relationships between academic class and student moral sensitivity and reasoning and between curriculum design components for ethics education and student moral sensitivity and reasoning. The data were collected from freshman (n = 506) and senior students (n = 440) in eight baccalaureate nursing programs in South Korea by survey; the survey consisted of the Korean Moral Sensitivity Questionnaire and the Korean Defining Issues Test. The results showed that moral sensitivity scores in patient-oriented care and conflict were (...) higher in senior students than in freshman students. Furthermore, more hours of ethics content were associated with higher principled thinking scores of senior students. Nursing education in South Korea may have an impact on developing student moral sensitivity. Planned ethics content in nursing curricula is necessary to improve moral sensitivity and moral reasoning of students. (shrink)

It is argued that Bachelard's work in the philosophy of science is not concerned only with many of the questions which characterize contemporary Anglo-American debates. Through a radical reappraisal of the functions of experimentation, it also proposes a convincing way of analyzing the relations between theories and objects, explanations and events, which avoids both relativism and a return to naive correspondence theories.

This paper is an update of the documents we have concerning the Acts of the Christian martyrs, focused on three main aspects: 1) the kind of acts we know of and their classification from the point of view of their historic value; 2) the versions or editions of the texts that are most accepted by scholars; 3) the relevance of the different parts that make up these documents in order to discern the original text from passages that were rewritten or (...) underwent later variations. In this way, the article offers an exhaustive list of the documents for use in researching Christian martyrs in the Roman period. (shrink)

Advocates of particularism in moral philosophy (e.g. Prichard, Dancy, McDowell) hold that moral theory contributes little if anything to moral deliberation, claiming that we do best in moral judgement by relying on our intuitive moral sensitivities to situations rather than on general principles. In this paper I argue that particularism lacks the resources to provide a preferable account of moral deliberation and justification.

Advocates of particularism in moral philosophy (e.g. Prichard, Dancy, McDowell) hold that moral theory contributes little if anything to moral deliberation, claiming that we do best in moral judgement by relying on our intuitive moral sensitivities to situations rather than on general principles. In this paper I argue that particularism lacks the resources to provide a preferable account of moral deliberation and justification.

The mere possibility of irrationality has been challenged by a long-standing tradition which strongly supports the normative primacy of ideals of rationality. In this paper, I consider the possibility that a coherent account of irrationality can nonetheless be provided and furthermore that some forms of irrationality may be seen as justifiable on the basis of their functional roles.

The view that some forms of irrationality may serve a useful purpose is being increasingly entertained despite the disquiet it elicits. The reason for the disquiet is not difficult to discern, for if the view were made good it might threaten the unqualified normative primacy that rationality enjoys in the evaluation of thoughts, beliefs, intentions, decisions, and actions. In terms of the predominant ‘rational explanation’ model, reasons both generate and justify actions, and carrying out the dictates of reason is held (...) up as an ideal. If it can be shown that under some circumstances or for certain types of actions irrational elements or procedures would produce ‘all things considered’ better results, this would put these deliberative ‘ideals’ in question. (shrink)

This chapter explores normative conceptions of citizenship and their implications for moral and civic education. Starting with an account of the historical emergence of Republican and Liberal conceptions of citizenship, it notes important conceptual links between notions of citizenship and agency, democracy, general will formation, political authority and legitimacy, rights and duties, and moral and political standing. Against this historical background, it then turns to a discussion of the cognitive and affective capacities that these notions of citizenship involve, and the (...) role of education in the development of citizens. Contemporary analyses and controversies, such as the role of national identity and the role of educational institutions as sites for developing civic knowledge and dispositions, are outlined. The chapter concludes by exploring the idea of global citizenship and its implications for citizenship education. (shrink)

In recent literature, panpsychism has been defended by appeal to two main arguments: first, an argument from philosophy of mind, according to which panpsychism is the only view which successfully integrates consciousness into the physical world (Strawson 2006; Chalmers 2013); second, an argument from categorical properties, according to which panpsychism offers the only positive account of the categorical or intrinsic nature of physical reality (Seager 2006; Adams 2007; Alter and Nagasawa 2012). Historically, however, panpsychism has also been defended by appeal (...) to a third argument based on considerations about the nature and observability of causation. This argument has not been much discussed in recent times. Here is a concise version from William James: "… the concrete perceptual flux, taken just as it comes, offers in our own activity-situations perfectly comprehensible instances of causal agency … If we took these experiences as the type of what actual causation is, we should have to ascribe to cases of causation outside of our life, to physical cases also, an inwardly experiential nature. In other words, we should have to espouse a so-called “pan-psychic” philosophy" (James 1911: 218). James here suggests that we have direct experience of causation in our own agency. He thereby directly contradicts David Hume, who famously denied that we have any experience of causation. James goes on to claim that if this experience is representative of causation in general, it follows that all causation is mental, and that panpsychism is true. This kind of argument for panpsychism can be called the argument from (experience of) causation. This chapter offers, first, a history of this argument and arguments closely related to it, and second, an analysis of the argument – is it valid, are its premises in any way defensible, and how does it relate to the other, more popular arguments for panpsychism from philosophy of mind and categorical properties? (shrink)

Ibn al-ʻArabī, 1165-1240; views on freedom; Sufism; Islamic philosophy.

For democracies to thrive, citizens have to be taught to be democrats. How do people learn to be democrats in circumstances of diversity and plurality? We address this question via a discussion of three models of deliberative democracy: public reason (as exemplified by Rawls), discursive democracy (as exemplified by Benhabib) and communicative democracy (as exemplified by Young). Each of the three theorists contributes to an account of how to educate citizens by teaching talk. Against a commonly held assumption that the (...) protection of diversity in a pluralist democracy requires a thin conception of citizenship education, we defend a thick conception that simultaneously fosters autonomy and participation without sacrificing tolerance of diversity. (shrink)

For democracies to thrive, citizens have to be taught to be democrats. How do people learn to be democrats in circumstances of diversity and plurality? We address this question via a discussion of three models of deliberative democracy: public reason (as exemplified by Rawls), discursive democracy (as exemplified by Benhabib) and communicative democracy (as exemplified by Young). Each of the three theorists contributes to an account of how to educate citizens by teaching talk. Against a commonly held assumption that the (...) protection of diversity in a pluralist democracy requires a thin conception of citizenship education, we defend a thick conception that simultaneously fosters autonomy and participation without sacrificing tolerance of diversity. (shrink)

In recent years anti-universalism has become a sine qua non for respectability in philosophy of education, along with several other disciplines. The standard ph.

Greek text, english translation and commentary on the surviving fragments of Empedocles (fragments as known in 1981, does not include more recent finds).

In recent years anti-universalism has become a sine qua non for respectability in philosophy of education, along with several other disciplines. The standard ph.

In recent years anti-universalism has become a sine qua non for respectability in philosophy of education, along with several other disciplines. The standard ph.

Contrary to Vaesen's argument that humans are unique with respect to nine cognitive capacities essential for tool use, we suggest that although such cognitive processes contribute to variation in tool use, it does not follow that these capacities arenecessaryfor tool use, nor that tool use shaped cognition per se, given the available data in cognitive neuroscience and behavioral biology.

Darrel Moellendorf argues that duties of justice have global scope. We share Moellendorf's rejection of statism and his emphasis on duties of justice arising out of association in Cosmopolitan Justice. Building on Moellendorf's view that there are cosmopolitan duties of justice, we argue that in education they are both negative and positive, requiring redistribution of educational resources and transnational educational intervention. We suggest what kinds of intervention are justifiable and required, the kinds of international structures that could regulate them, and (...) a conception of cosmopolitan citizenship to underpin education for global citizenship. (shrink)

Although measurement is widely misused in education, it is indispensable in addressing the problems of injustice in global educational opportunity. Considering how the case can be made for legitimate use of measurement in normative analysis and argument, we explore ways in which metrics have featured in the formulation of theories of justice, with particular attention to resourcist and capabilities approaches. We then consider three means of addressing global inequality and defend a reconstruction of the public sphere in which objective measures (...) of justice, deliberatively constructed, could supersede prevalent assumptions about measurement. (shrink)

There are obvious benefits to be gained from the study of logic: heightened ability to express ideas clearly and concisely, increased skill in defining one's terms, enlarged capacity to formulate arguments rigorously and to analyze them critically. But the greatest benefit, in my judgment, is the recognition that reason can be applied in every aspect of human affairs.

This paper is devoted to the study of some subvarieties of the variety Qof Q-Heyting algebras, that is, Heyting algebras with a quantifier. In particular, a deeper investigation is carried out in the variety Q 3 of three-valued Q-Heyting algebras to show that the structure of the lattice of subvarieties of Qis far more complicated that the lattice of subvarieties of Heyting algebras. We determine the simple and subdirectly irreducible algebras in Q 3 and we construct the lattice of subvarieties (...) (Q 3 ) of the variety Q 3. (shrink)

Traditional Chinese commentators rightly see that understanding Zhuangzi's way with words is the presupposition for understanding Zhuangzi at all. They are not sure, however, if Zhuangzi's words are super-effective or pure nonsense. I consider Zhuangzi's experience with language, and then turn to Heidegger's word of being to see if it may throw light on Zhuangzi's way of saying. I argue that a conversation between Heidegger and Zhuangzi on language is possible, but only by expanding Heidegger's notion of Gestell and through (...) a destruction of the dominant Confucian discourse that obscures Zhuangzi's way of saying. (shrink)

For the theorists of crisis, the revolutionary state comes into existence through violence, and due to its inability to provide an authoritative katechon (restrainer) against internal and external violence, it perpetuates violence until it self-destructs. Writing during extreme economic depression and growing social and political violence, the crisis theorists––Joseph de Maistre, Juan Donoso Cortés, and Carl Schmitt––each sought to blame the chaos of their time upon the Janus-faced postrevolutionary ideals of liberalism and socialism by urging a return to pre-revolutionary moral (...) and religious values. They are united by three counterrevolutionary principles, all of which are purported to remedy revolutionary violence: traditional constitutional fidelity, the philosophy of the decision, and opposition to bourgeois liberalism. This essay is followed by the first complete English translation and publication of Donoso’s letter of October 24, 1851, which contains Donoso’s only reference to the “discussing class,” a political entity later popularized by Schmitt in his 1922 work Political Theology. (shrink)

Several variants of Lewis's Best System Account of Lawhood have been proposed that avoid its commitment to perfectly natural properties. There has been little discussion of the relative merits of these proposals, and little discussion of how one might extend this strategy to provide natural property-free variants of Lewis's other accounts, such as his accounts of duplication, intrinsicality, causation, counterfactuals, and reference. We undertake these projects in this paper. We begin by providing a framework for classifying and assessing the variants (...) of the Best System Account. We then evaluate these proposals, and identify the most promising candidates. We go on to develop a proposal for systematically modifying Lewis's other accounts so that they, too, avoid commitment to perfectly natural properties. We conclude by briefly considering a different route one might take to developing natural property-free versions of Lewis's other accounts, drawing on recent work by Williams. (shrink)

This article examines three candidate cases of non-causal explanation in computational neuroscience. I argue that there are instances of efficient coding explanation that are strongly analogous to examples of non-causal explanation in physics and biology, as presented by Batterman, Woodward, and Lange. By integrating Lange’s and Woodward’s accounts, I offer a new way to elucidate the distinction between causal and non-causal explanation, and to address concerns about the explanatory sufficiency of non-mechanistic models in neuroscience. I also use this framework to (...) shed light on the dispute over the interpretation of dynamical models of the brain. _1_ Introduction _1.1_ Efficient coding explanation in computational neuroscience _1.2_ Defining non-causal explanation _2_ Case I: Hybrid Computation _3_ Case II: The Gabor Model Revisited _4_ Case III: A Dynamical Model of Prefrontal Cortex _4.1_ A new explanation of context-dependent computation _4.2_ Causal or non-causal? _5_ Causal and Non-causal: Does the Difference Matter? (shrink)

"My work has had nothing to do with gay liberation," Michel Foucault reportedly told an admirer in 1975. And indeed there is scarcely more than a passing mention of homosexuality in Foucault's scholarly writings. So why has Foucault, who died of AIDS in 1984, become a powerful source of both personal and political inspiration to an entire generation of gay activists? And why have his political philosophy and his personal life recently come under such withering, normalizing scrutiny by commentators as (...) diverse as Camille Paglia, Richard Mohr, Bruce Bawer, Roger Kimball, and biographer James Miller? David M. Halperin's Saint Foucault is an uncompromising and impassioned defense of the late French philosopher and historian as a galvanizing thinker whose career as a theorist and activist will continue to serve as a model for other gay intellectuals, activists, and scholars. A close reading of both Foucault and the increasing attacks on his life and work, it explains why straight liberals so often find in Foucault only counsels of despair on the subject of politics, whereas gay activists look to him not only for intellectual inspiration but also for a compelling example of political resistance. Halperin rescues Foucault from the endless nature-versus-nurture debate over the origins of homosexuality ("On this question I have absolutely nothing to say," Foucault himself once remarked) and argues that Foucault's decision to treat sexuality not as a biological or psychological drive but as an effect of discourse, as the product of modern systems of knowledge and power, represents a crucial political breakthrough for lesbians and gay men. Halperin explains how Foucault's radical vision of homosexuality as a strategic opportunity for self-transformation anticipated the new anti-assimilationist, anti-essentialist brand of sexual identity politics practiced by contemporary direct-action groups such as ACT UP. Halperin also offers the first synthetic account of Foucault's thinking about gay sex and the future of the lesbian and gay movement, as well as an up-to-the-minute summary of the most recent work in queer theory. "Where there is power, there is resistance," Michel Foucault wrote in The History of Sexuality, Volume I. Erudite, biting, and surprisingly moving, Saint Foucault represents Halperin's own resistance to what he views as the blatant and systematic misrepresentation of a crucial intellectual figure, a misrepresentation he sees as dramatic evidence of the continuing personal, professional, and scholarly vulnerability of all gay activists and intellectuals in the age of AIDS. (shrink)

Perhaps more than any philosophy written in the past few centuries, the work of Friedrich Nietzsche has given rise to controversy, misunderstanding, and dissent. Today Nietzsche is remembered as the revolutionary author of such polemical ideas as the death of God, the revaluation of values, the will to untruth, and the Übermensch. Yet is Nietzsche’s philosophy as atheistic, relativistic, nihilistic, and immoral as some commentators have claimed? Or ought we perhaps to give more credence to Nietzsche’s own assertion that one (...) writes books “precisely to conceal what one harbors” (BGE, 9, 289)? If “whatever is profound loves masks” (BGE, 2, 40) then might Nietzsche’s more daring claims be interpreted as clever masks behind which he conceals a deeper philosophy and on which he reveals a hidden truth? Is it not possible that the standard readings of Nietzsche are in fact misreadings—that his work invites misreading, that it is intentionally unclear, deceptive, disguised? The goal of this volume is to reread Nietzsche for all that he shows and all that he hides. It is to dig deeper into his work in order to challenge misreadings of old and invite misreadings anew—as, indeed, his work itself calls for and demands. (shrink)