The project method became a famous teaching method whenWilliam Heard Kilpatrick published his article ‘Project Method’ in 1918. The key idea in Kilpatrick’s project method is to try to explain how pupils learn things when they work in projects toward different common objects.The same idea of pupils learning by work or action in an environment with objects also belongs to John Dewey’s problem-solving method. Are Kilpatrick’s project method and Dewey’s problemsolving method the same thing? The aim (...) of this article is to analyze and prove that Kilpatrick’s project method differs radically from Dewey’s problem-solving method. (shrink)

"Clifford was famous for his public lectures on physics and math and ethics because he explained complex things with easily understood, concrete examples. As you read through his clear, simple explanations of the true bases of number, algebra and geometry you will find yourself getting angry and saying "Why the hell wasn't I taught math this way?" and "Do math ed professors know so little mathematics that they have never heard of Clifford.?" Clifford was destined to be England's Einstein (...) until his untimely death at the age of 34, just 11 days before Einstein's birth. More than 30 years before the Special Theory of Relativity was proposed he had already concluded that the force of gravity was actually due to changes in the curvature of space. He gives explanatory examples in this book that middle school children can understand."--review on Amazon.com viewed July 6, 2020. (shrink)

Neurons run on electricity 1, producing many impulses each second when they are working hard. These brief (1/1000 second, as rapid as a fast camera shutter), 0.1 volt impulses (though a hundred times smaller if recorded from outside the cell) can be amplified and heard via a loudspeaker. Neurophysiologists routinely listen to neurons via loudspeakers in their laboratories, much as anesthesiologists listen to a patient's heartbeat in the operating room.

"Clifford was famous for his public lectures on physics and math and ethics because he explained complex things with easily understood, concrete examples. As you read through his clear, simple explanations of the true bases of number, algebra and geometry you will find yourself getting angry and saying "Why the hell wasn't I taught math this way?" and "Do math ed professors know so little mathematics that they have never heard of Clifford.?" Clifford was destined to be England's Einstein (...) until his untimely death at the age of 34, just 11 days before Einstein's birth. More than 30 years before the Special Theory of Relativity was proposed he had already concluded that the force of gravity was actually due to changes in the curvature of space. He gives explanatory examples in this book that middle school children can understand."--review on Amazon.com viewed July 6, 2020. (shrink)

Suppose you take a tour of the Louvre, that great museum in Paris housing one of the finest art collections in the world. As you walk through the museum, you come across a painting by someone named Leonardo da Vinci -- the Mona Lisa. Suppose this is your first exposure to da Vinci -- you hadn't heard of him or seen the Mona Lisa before. What could you conclude? Certainly you could conclude that da Vinci was a consummate painter. (...) Nevertheless, just from the Mona Lisa you couldn't conclude that da Vinci was also a consummate engineer, musician, scientist, and inventor, whose ideas were centuries ahead of their time. (shrink)

When Professor Georges Gurvitch, the highly esteemed occupant of the chair of philosophy at the University of Strausbourg before World War ll and the author of a series of brilliant studies in the pluralist philosophy of law, referred to Pierre—Joseph Proudhon as the central figure in the development of modern social and judicial philosophy, the basis of his highly flattering judgment was the philosophy of law that serves as the basis of Proudhon’s mutualism, a socio-legal conceptualization that had not only (...) greatly infiuenced Gurvitch’s own thinking but which had exerted tremendous infiuence as well over the thought of such outstanding social theorists as Herzen, Tolstoi, and Kropotkinl To state, therefore, that Proudhon was not only the first to call himself an anarchist but also “the most important" anarchist thinker of the modern period} is to establish his right to be heard. We are not entitled to skip lightly over his conception of law and justice as past generations have done. After outlining Proudhon’s legal theory and his conception of natural right, this paper will attempt to demonstrate that Proudhon’s thinking on law is an outstanding contribution to modern political theory. It is not too much to say, in fact, that his philosophy of law and natural right stands as a highly suggestive antidote to the hopeless confusion in contemporary political theory, a confusion that stems not only from the cloudy conception of justice posited by the social contract theorists but from the defective conception of justice advanced by the advocates of state socialism as well. (shrink)

As is often the case with healthcare treatment dilemmas, it matters in what “voice” an ethical difficulty is related. In this instance, the voice of the healthcare team is clearly heard as the patient’s medical condition is described. The voice of the patient is heard as she cries out in pain. The patient’s son’s voice is heard as he identifies the religious guidelines that must be observed in his mother’s care. Finally, it is the voice of the (...) Hospital Ethics Committee that is heard as it deliberates the questions brought to it. (shrink)

[pt. 1] Gerald Heard's psychological approach to the problem of the nature of history. (Reprinted from Social science, v. 15, no. 3, July, 1940)--[pt. 2] Troeltsch's theory of history. (Reprinted from the Personalist, v. 28, no. 1, 1947.

Like Kolodny, I think feminism one of the most vital and energizing forces in literary criticism today, but for two reasons I found her exposition of the topic disappointing. It seems to me that she underplays the most crucial of the many aesthetic and pedagogical issues raised by feminist literary study, and she endorses a kind of intellectual defeatism when, in the conclusion of her essay, she places a "Posted" sign between the male readers of Critical Inquiry and her own (...) area of work. Both flaws arise, it appears, out of her underestimation or understatement of the revolutionary implications of feminist literary study. On the other hand, both flaws may be evidence of her problem in writing for so general an audience, for in addressing a very heterogeneous audience about a topic so potentially incendiary, she has to confront the rhetorical problem of how to tell the truth and still be heard. It is that problem, I think, that may have led Kolodny and other feminists to propose an intellectual separatism of sorts as a necessary interlude. It seems to me that once the revolutionary implications of feminist literary study are understood, separatism can be seen to be one of the most damaging proposals one could make. William W. Morgan, associate professor of English at Illinois State University, is a contributor to Thomas Hardy: An Annotated Bibliography of Writings About Him and has published essays on Hardy. He is presently working on a book on Hardy's poetry. This essay is a response to Annette Kolodny's "Some Notes on Defining a 'Feminist Literary Criticism'". (shrink)

It may come as a surprise to some, but the Bible has a great deal to say about the environment and its conservation some 20 centuries since it was written. Perhaps among the most surprised will be Bible-toting church goers who may have never heard a sermon related to the "environmental crisis" which has become such a concern to so many around the world. This lack of attention by Christians is especially perplexing since many of our environmental problems are (...) rooted in the Christian faith, according to some scholars. However, by examining the doctrine of Christianity, the basic text of the faith, the Bible, we find an entirely different message. The purpose of this discussion is to present the entire portion of Scripture which relates to environmental principles whereby we may develop a Bible-based, 21st Century prescription of environmental conservation. Some 2,463 verses have been topically organized into nine sections. Four appendices present the full-text of this collection in addition to selected hymns, which have been instrumental in teaching the truths of Scripture over the years. This compilation of verses constitutes approximately eight percent of the Bible. The Authorized Version, also known as the King James Version, was used in the preparation of this collection due its widespread distribution and influence since 1611. Based on the Bible, Christianity’s positive contribution to environmental conservation is consistent with its positive contributions to other fields such as literature, art, music, education, health, and science. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:St. John Henry Newman's Theory of Doctrinal Development and the Synodal Process:A Survey and Concrete ApplicationWilliam B. GoldinGood afternoon, Your Excellencies, Most Reverend bishops, and my brother priests. Firstly, please permit me to say that, while it is certainly an honor to have been invited to speak to you, for which I would like to express my gratitude to my own bishop and our host for this reunion, His (...) Excellency, Bishop Kevin W. Vann, it is also not a little bit daunting. To speak to such an erudite group of clerics, all of whom have a connection to our common alma mater and to the various celebrated universities in the Eternal City, brings back fond memories of my three years at the Casa Santa Maria. During that time, while I would occasionally have the opportunity to preach at Sunday Masses at the Casa, I was always keenly aware that I was not nearly as qualified to do so as many of my listeners. As such, I beg your pardon if I should fail to explain adequately any aspect of this lecture, and I would be grateful for any questions and/or corrections, theological or otherwise, that you may have afterwards.Let us begin with a prayer:In the Name of the Father, and of the Son, and of the Holy Spirit. Amen. [End Page 21]Come, Holy Spirit, fill the hearts of thy faithful, and enkindle in them the fire of thy love. Send forth thy Spirit and they shall be created, and thou shalt renew the face of the earth.Let us pray.O God, who didst inspire thy faithful by the light of thy Holy Spirit, grant that, in the same Spirit we may be truly wise and ever more rejoice in His holy consolation.Through Christ our Lord.Amen.Vergine Immacolata... Aiutateci.Introduction: The Synod on Synodality and Speculation on Doctrinal ChangeIn the late autumn of 2021, Bishop Vann appointed me and my colleague, Mrs. Katie Dawson, our diocesan director of parish faith formation, as the coordinators for the Synod on Synodality in the Diocese of Orange. In this role, we were tasked with bringing to fruition the diocesan phase of the synodal consultation of the faithful here in Orange County. Since last autumn, we have labored to carry out the bishop's synodal plan for this diocese, and I must say that I have been pleasantly surprised with the manner in which the consultation took place, and in its results, notwithstanding my initial reservations both as to the scope of this particular synod and as to the potential risks inherent in such a universal survey. As we all know from diocesan and parochial life, "listening sessions" have a tendency to become "shouting sessions"; and as a thoroughgoing introvert myself, such sessions do not exactly bring joy to my heart. Thankfully, though, my fears were not realized, and the actual experience of our synodal process was almost altogether pleasant.Perhaps surprisingly, one of the fruits of our consultation, which we heard from the majority of the faithful, is their clear desire for doctrinal clarity in their faith journeys. The majority of the People of God in Orange County whom we surveyed do not want to see any doctrinal changes emerge from this synod that could be critiqued for being in serious discontinuity with the [End Page 22] solemnly defined magisterial teaching of the past. Regularly, they expressed to us that, if our "journeying together" is to be authentic and credible, then the continuity of our doctrinal teaching is a matter of no small importance. Indeed, the ability of many to take the Church's faith seriously depends on whether the doctrinal content of that faith seems solid and unshakeable. If the content of our faith can shift substantially in ways that mirror modern shifts in secular thinking, then people can easily critique our faith as being blown about by the winds of change, with no certitude whatsoever. If something taught by the Catholic Church can be true today and false tomorrow, then why is the Catholic Church's message worth listening to at all? What we heard from the overwhelming majority of... (shrink)

Without question “business ethics” is one of the hot topics of the day. Over the past months we have seen business after business charged with improper practices that violate commonly-accepted ethical norms. This has led to a loss of confidence in corporate management, and has had severe economic consequences. From many quarters business educators have heard the call to put more emphasis on ethical practices in their business courses and curricula. Engineering educators are also heeding this call, since the (...) practice of engineering usually involves working for (or leading) a business and/or engaging in business transactions. In the summer of 2002, Auburn University’s Engineering Professional Development program made the decision to produce—based on the author’s Executive MBA course in Business Ethics—a distance-delivered continuing education program for professional engineers and surveyors. Participants across the USA now may use the course to satisfy continuing education requirements with respect to professional licensing and certification. This paper outlines the purpose and content of the course and describes its production, distribution, application, and evaluation. (shrink)

Throughout the Cold War, we heard public cries that nuclear war would destroy us. Many citizens rejected the governmentally crafted myth of protection. They did not believe in the 1960s that a fallout shelter boom or in the 1980s that a star wars boom would protect them from the big boom. Instead, they thought the Big Boom would bring on global doom. Currently, we are hearing our initial post-Cold War version of the myth of protection. This time the star (...) wars fallacy is being repackaged as a missile defense system. Then, following the events of 11 September 2001, a further shift occurred. Now, we hear that the Office of Homeland Security will protect us from terrorists and from weapons of mass destruction, whether nuclear, chemical, or biological. (shrink)

The warmest, funniest, most erudite and ambitious philosophical dialogue of the twenty-first century? A lonely professor in a bookstore café overhears someone trying to explain Wittgenstein to a good friend--the two of them once having come close to an adulterous affair? The professor surreptitiously records their conversation, and then adds on top of it all his own ideas about Wittgenstein's philosophy, biography and psychology. A post-modern, Platonic exploration of how and why we human beings still try to speak and be (...) heard. All our life in language (our most sophisticated philosophies included) keeps revolving around the fixed point of our real if unmeetable need: to find love and understanding? (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Prufrock's Question and Roquentin's AnswerWilliam IrwinThere could not be two more different literary figures than the right-wing, religious T. S. Eliot and the left-wing, atheistic Jean-Paul Sartre. Yet there are striking connections between their first major publications, The Love Song of J. Alfred Prufrock (1917) and Nausea (1938). Eliot was aware of and critical of Sartre, especially in the commentary on No Exit in The Cocktail Party, and, no (...) doubt, Sartre became aware of Eliot.1 But as far as can be gleaned, Sartre did not read Eliot's Prufrock, prior to the publication of Nausea, despite his connection to Adrienne Monnier, the French translator of the poem. Indeed Simone de Beauvoir documents the couple's reading habits in some detail in The Prime of Life, including their admiration for Hemingway and Faulkner during that time, but there is no mention of Eliot or Prufrock.2Both the poem and the novel present us with subjective, mood-laden impressions of the internal melancholic lives of their protagonists. Like Prufrock, Roquentin admits "My passion was dead."3Nausea is presented as a diary intended to be read by no one, and Prufrock is presented as a self-confession that no one is to hear. As Guido da Montefeltro in the poem's epigram is willing to speak to Dante because he believes Dante will never return to share what he has heard with the living, so Prufrock is solipsistically introspecting. The "you" of "Let us go then, you and I" is likely Prufrock addressing himself. But if it is addressed to another person, it can only be a reader who is as hopeless as he is, with no chance of return or redemption—only such a reader would really understand what is said. The final line of the poem "Till human voices wake us, and we drown" takes us back to the "patient etherized upon a table." Like Roquentin, Prufrock has taken himself and the reader [End Page 184] by proxy on an inner journey, a dream-like state in which the real and surreal come together.In the opening stanza of the poem, Prufrock describes his internal cityscape as including "Streets that follow like a tedious argument / Of insidious intent / To lead you to an overwhelming question... / Oh, do not ask, 'What is it?'" The question is mentioned twice more, but it is never articulated. Obviously it is an issue of great existential import concerning the meaning of life. Though Prufrock does not verbalize it, the question must be essentially Roquentin's question to himself: "Can you justify your existence then? Just a little?" (p. 177).As we shall see, even though Sartre's philosophy as developed in Nausea and crystallized in Being and Nothingness comes later and likely with no knowledge of Prufrock, the philosophy can still shed light on the poem—and in a way that in turn elucidates the philosophy.4IMeaning for Sartre is found in existence itself, emerging through the coloring and conceptualization of consciousness.5 While this does not necessarily imply the stereotypical existential view that life is bleak, meaningless, and possibly not worth living, this does nevertheless seem to be the conclusion that Roquentin draws early in Nausea. Consider this dark concern: "My existence began to worry me seriously. Was I not a simple spectre?" (p. 86). Early in the novel Roquentin concludes "Nothing happens while you live. The scenery changes, people come in and go out, that's all. There are no beginnings. Days are tacked on to days without rhyme or reason, an interminable, monotonous addition" (p. 39). This life as Roquentin describes it sounds eerily like the humdrum pointless existence of Prufrock, who has measured out his life with coffee spoons and spit out the butt-ends of his days and ways amidst the monotony of women who come and go talking of Michelangelo—a great man he resembles not at all.Later in the novel Roquentin admits "And it was true, I had always realized it; I hadn't the right to exist. I had appeared by chance, I existed like a stone, a plant or a microbe. My life put... (shrink)

:Empirical work has shown that patients and physicians have markedly divergent understandings of treatability statements in the context of serious illness. Patients often understand treatability statements as conveying good news for prognosis and quality of life. In contrast, physicians often do not intend treatability statements to convey improvement in prognosis or quality of life, but merely that a treatment is available. Similarly, patients often understand treatability statements as conveying encouragement to hope and pursue further treatment, though this may not be (...) intended by physicians. This radical divergence in understandings may lead to severe miscommunication. This paper seeks to better understand this divergence through linguistic theory—in particular, H.P. Grice’s notion of conversational implicature. This theoretical approach reveals three levels of meaning of treatability statements: the literal meaning, the physician’s intended meaning, and the patient’s received meaning. The divergence between the physician’s intended meaning and the patient’s received meaning can be understood to arise from the lack of shared experience between physicians and patients, and the differing assumptions that each party makes about conversations. This divergence in meaning raises new and largely unidentified challenges to informed consent and shared decision making in the context of serious illness, which indicates a need for further empirical research in this area. (shrink)

Can Levinas’ thought of the other be extended beyond the relation to the other human being? This article seeks to demonstrate that Levinas’ philosophy can indeed be read in such a sense and that this serves to open up a new way of understanding human thinking. Key to understanding such an extension of Levinas’ philosophy will be his account of the face and, more particularly, his claim that the relation to the face is ‘heard in language’. Through explicating what (...) is at stake in this claim, we will work to show how Levinas’ philosophy leads us away from what might be called a tradition of understanding human thought through the medium of light and takes us toward a conception of thinking that is conditioned by sound. In the final section of the article, we consider what such a shift might suggest for the ways we understand thinking in both educational and everyday contexts. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Between Two Worlds: East and West: An AutobiographyWilliam EdelglassBetween Two Worlds: East and West: An Autobiography. By J. N. Mohanty. Oxford: Oxford University Press, 2002. Pp. x + 134.The British philosopher Anthony Quinton once described J. N. Mohanty as "The one and only x who is a specialist in Navya-Nyāya, Husserl, and Frege." Between Two Worlds: East and West is the extraordinary story of Mohanty's career as a (...) student, teacher, and scholar of Indian and German philosophy. Told against the backdrop of the struggle for Indian Independence, the trauma of partition, the intellectual and cultural glory of Calcutta, postwar Germany, and the United States of the last generation, Mohanty's story is a page-turner filled with fascinating anecdotes from his own life as well as the lives of the many remarkable thinkers and public figures he has encountered. It is also a story of the concrete historical situations that enabled Mohanty's singular contribution to philosophy: the decades of study with some of India's most learned paṇḍits, the opportunities offered during his years as a student in Göttingen, and his close collegial relationships with Aron Gurwitsch, Hans Jonas, and Hannah Arendt. Though he set out to write an autobiography that was explicitly not a philosophical text, Mohanty observes that "since my life has been primarily dedicated to the pursuit of philosophical ideas, the connection of the story of my life to my philosophical interests was almost unavoidable" (p. ix). In addition to brief discussions of some of the philosophical questions he has pursued in his previous writings, Mohanty here reflects on cultural identity, the life of the mind, and religion and spirituality, as well as social and political questions.Born in 1928, Mohanty enjoyed a pleasant and comfortable childhood supported by the loving attention of an extended family. (In this story families are adaptable, ever incorporating others into the love and care of a network grounded in mutual support, shared food, and conversation.) The family home was in the small village of Nilakaṇṭhapur (the seat of the blue-necked god, i.e., Śiva), where Mohanty's [End Page 139] father had been raised. His father had left the village for a successful career as a judge under the British Raj, bringing both social prominence and moderate wealth. But his father's career required periodic moves, and it was the village to which they regularly returned that Mohanty considered home. It is a pleasure to read Mohanty's descriptions of the cycle of the seasons, village life, local customs, family characters, and the rambling house with its temple and many rooms. Mohanty still thinks of himself as a "village boy," and these pages are written with much tenderness and enough historical background to contextualize his descriptions.Unlike his father, Mohanty was not educated in the village school. He himself was born in the regional capital of Cuttack and educated at the English government school in town. Mohanty has fond recollections of his teachers and the special school holidays, including the sports festivals, the single religious holiday observed by the school—the worship of the goddess of learning, Saraswati—and the distribution of prizes for academic distinction. Mohanty would inevitably receive numerous prizes. Later, at his matriculation from high school, Mohanty achieved the highest scores in all of Orissa, and stood first in the university following his studies of mathematics, logic, and Sanskrit in Cuttack. Upon completion of his study of philosophy and law at Presidency College (Calcutta), Mohanty again stood first in the First Class, and then again for his graduate work at Calcutta University. Mohanty's schooling was augmented with lessons from private tutors at home that preceded or followed the regular school hours. "Every morning," Mohanty writes, he and his siblingswould recite conjugations and declensions of Sanskrit verbs and nouns loud enough to be heard outside the house; we would compete to do it first. The pandit [Nilakantha Misra, Mohanty's first Sanskrit teacher] taught me all the grammar that I learnt later. He also taught this ten-year-old boy the primer of logic Tarkasaṃgraha, and Kalidāsa's Raghuvaṃśaṃ. (p. 6)Mohanty... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:"A Unity of Order":Aquinas on the End of PoliticsWilliam McCormick S.J.Nonspecialists are often surprised to learn that Aquinas's thought on Church and state is a matter of obscurity. After all, Aquinas is the most famous medieval thinker in the West, and the question of Church and state is one of the best-known medieval political questions. And yet his thought on that polemical topic remains obscure. As John Watt puts (...) it: "There are too many ambiguities in his doctrine and too many unanswerable questions about what he did or did not hold."1Why is his view not better understood? Part of its obscurity is the relative infrequency with which he writes on politics.2 Another is the relative lack of interest in medieval political thought among political scientists and historians of political thought, an obscurity dating back to the Renaissance.3 Those who do study Aquinas's thought, moreover, have been mired in a controversy over two key texts: one from book II of his Scriptum or commentary on Peter Lombard's Sentences (d. 44, q. 2, a. 3, exp. text.), and the other in book II of De regno (On kingship), chapter 3 (no. 110). For brevity, I will use S for the Scriptum passage and R for the De regno passage.4 These two [End Page 1019] appear to contradict each other, and with respect to fundamental political questions. The debate over these two texts points to what most contributes to the obscurity of Aquinas's teaching on Church and state: confusion about his vision of politics in human life. As I will show in this paper, Aquinas transcends modern categories of the "secular" and "belief" in his treatment of politics. Aquinas valorizes the integrity of political activity: that autonomy is not just a concession to the modern condition. It is in fact when Aquinas is most theological that he is most open to that integrity. The integrity of the political speaks to the intrinsic goodness of that order: it mirrors God's unity in its complex and ordered diversity.In this paper I examine R and S to show their concordance. I argue that they are complementary in what they prescribe for relations between Church and state, and indeed grounded in the same account of the origins of political authority. Through this investigation we will uncover key principles of Aquinas's political thinking that show him to have a capacious vision of politics where humans achieve the actualization of their full beings as human.A key notion will be unitas ordinis, or unity of order: the form of human cooperation in political life. As we will see, that form strikes a middle path between the simple unity of the individual person and the orderless collectivity of a crowd. For Aquinas, that order is itself a common good of politics, and an intrinsic one at that, before any "extrinsic" common good achieved by the people through that order. Part of why this seemingly secular consideration is good is its theological importance: it mirrors God.Further, if Aquinas does not elaborate on political arrangements as much as one would like, nevertheless he offers sure guidance for the principles which ought to guide the prudent development of those arrangements in a particular time and place. Ultimately Aquinas shows that medieval political thought is in key respects not as alien and hostile to us as we might imagine, but in its own way equally concerned about the integrity of the political life.5The Teaching of SAquinas's teaching on Church and state in S is widely accepted as his mature "two powers" teaching. Aquinas's most famous work, the Summa theologiae [ST], would eventually replace Lombard's Sentences, but in Thomas's own thirteenth century it was that compendium of quotations and arguments [End Page 1020] from Christian sources compiled by the twelfth-century theologian-bishop Lombard that was the standard theology textbook in the Latin West—the Ur-text for theological teaching and scholarship.6The Sentences is perhaps the most important Western book no one has heard of. It was so influential not only because it collected a rich trove of... (shrink)

North Korea is under strict UN economic sanctions because it violated UN policy in its development of nuclear weapons and long range missiles as well as for its militant rhetoric. South Korea and Japan, as close allies of the USA, are unsure of the future. Is there a way to bring some peace and stability to the Korean peninsula? Some argue that this is a hopeless task as long as the current leadership of North Korea is in power. This article (...) takes a more positive stance and outlines a possible way forward. The study, following the position of the Heidelberg Institute for International Conflict Research, assumes that the conflict is at root one over ideology and power. The leadership of North Korea understands itself as “a revolutionary and socialist state” and is determined to continue to control the country through a rigorous and sometimes brutal government oversight of the culture. Although poverty and hunger are widespread, the people have little opportunity to be heard. What if the leaders of North Korea were persuaded that they could gain legitimacy through developing a dynamic economy that brought flourishing to their people and respect by fellow-nations in the global village? The article proposes to start this new adventure by developing enterprise zones in the North that would bring jobs and food to hundreds of thousands of North Koreans. To begin this project, there would need to be dramatic steps toward denuclearization on the part of the North in order to relax the UN economic sanctions. Is it possible? The article outlines a way forward. (shrink)

Books of extracts are often written to celebrate a reputation, or to move the reader to greater exertions by the words of the great. Neither of these reasons account for the assembling of this selection. For the traditional book of extracts reflects a traditional conception of their role, and below this conception is rejected. Rather, these extracts are thought of as working documents, selected to provide an occasion for critical and reflective thought, and presented in an order designed to ease (...) the strain we always feel when we think warily, acutely, and yet receptively. This book then deals with that contribution to discussion made by four past educationists. It is interesting to note how long their writing has formed part of the subject-matter of courses, without any precise ideas as to where they fit in the scheme of things. The layout of this introduction and the ordering of the following extracts is intended to try and help meet present needs. (shrink)

William of Ockham was a medieval English philosopher and theologian (he was born about 1285, perhaps as late as 1288, and died in 1347 or 1348). In 1328 Ockham turned away from 'pure' philosophy and theology to polemic. From that year until the end of his life he worked to overthrow what he saw as the tyranny of Pope John XXII (1316-1334) and of his successors Popes Benedict XII (1334-1342) and Clement VI (1342-1352). This campaign led him into questions (...) of ecclesiology (the study of the nature and structure of the Christian Church, e.g. of the functions and powers of the pope) and political philosophy. The Dialogus purports to be a transcript made by a mature student of lengthy discussions between himself and a university master about the various opinions of the learned on the matters disputed between John XXII and the dissident Franciscans. The student is usually the initiator; he chooses the topics, asks most of the questions and decides when he has heard enough. The master is, so to speak, an expert witness whom the student examines. This volume provides the first critical edition of part 3.2 of the Dialogus and deals with the relation between the empire and the nation-states and engages in the theory of property rights, natural law, and political freedom. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Plato's Political Analogy: Fallacy or Analogy? ROBERT W. HALL THE INTERPRETATIONOf the familiar political analogy between the state and the soul is crucial to a proper understanding of Plato's conception of the individual and his relation to the polls. Interpretations which, consciously or not, tend to identify the justice of the individual with that of the state result either in a subordination of justice of the individual to that (...) of the state, or in endowing the ordinary citizen with an inferior justice. These interpretations of the political analogy have beert adequately dealt with? Recently, Vlastos has stressed what he considers to be the logical or deductive character of the analogy." He finds defects or fallacies in Plato's logic, which, while not necessarily fatal to the significance of the analogy, seriously impair its cogency. What is of particular interest is Vlastos' claim that the primary goal of the analogy is a demonstration, unknown to most scholars, albeit an unsuccessful one, that the justice of the individual necessarily instantiates or entails ordinary acts of justice,a Vlastos has thus raised the question of what kind of approach is most fruitful in unlocking the meaning of the political analogy. My own conviction is that the political analogy can best be understood through a careful examination or observation of the two wholes, the state and the individual, and the character of their relationship. A consideration of the essentials of Vlastos' outlook on the analogy will be a useful introduction to what may be termed a "phenomenological" approach. Such a perspective may provide a better understanding of what Plato is attempting to establish in the analogy, and of how he goes about it. Vlastos' interpretation of the political analogy is strongly colored by his assessment of the central concern of the Republic, the proof that justice "pays." By this Vlastos means that what he terms "psychological justice," the correct, hierarchical arrangement of the three parts or aspects of the soul, must be proven to result in acts of external justice. It is this relationship between psychological justice and ordinary or social justice which sets the problem of logical consistency in Vlastos' account of the political analogy. As the definition of justice of the individual or psychological justice, Vlastos offers Socrates' statement, "In the case of each one of us, whoever is such that each of the three [psychic elements] in him does its own, he is a just man." The social description of justice is: What we laid down at the start as a general requirement when we were founding the polls this, or some form of it, is justice. We did lay down, and often stated, if you recall, that every single person ought to engage in the social function.., for which his own nature is I For exponents of these positions and their critics, cf. my "Plato's Theory of Justice in the Republic," Bucknell Review, XV, 2 (May, 1967), 60, n. I. G. Vlastos, "Justice and Psychic Harmony in the Republic," The 1ournal of Philosophy, LXVI, 16 (August 21, 1969), 505-521. All further references to this article will be by page number. s 506, 515. [419] 420 HISTORY OF PHILOSOPHY best fitted.uWe did say this.--And indeed that to do one's own and not to be meddlesome is justice, this we have often heard from many others, and have often said ourselves.-Wc have said it.--This, then, my friend, if taken in a certain way, appears to be justice: to do one's own. (433A-B) 4 Vlastos admits that this social description is not really a definition of the justice of the individual, "that 'doing one's own' was not meant to constitute a definition of the justice of an individual person.''~ Nonetheless, this social description functions for him as a definition of the individual's justice, and plays a prominent role in the supposed fallacy of equivocation in the meaning of justice. Vlastos argues for this social description on the grounds that "/or Plato every just man must have the disposition named by the 'doing one's own' formula.''e The basis for this claim is Socrates' declaration that "the same (moral) characters... (shrink)

In this first part of the article, I want to sketch two things. First, I will say something about the idea of free will. The paradoxes involved in this idea often occur to people even before they come to philosophy, and these difficulties will be central to Kant’s account. But second, before turning to Kant, I would like to tackle Aristotle’s broad approach, and show that, before free will was invented by Christian philosophers, there was a quite different way of (...) thinking about moral responsibility – one that has much to teach us. -/- In the second part of the article, to appear in the next issue, I ask why Kant’s account continues to attract many people who would not dream of calling themselves Kantians – indeed, many who have never even heard Kant’s name. Kant’s theory involves a powerful idea of moral worth based on choice. This idea, though problematic because of the idea of freedom it seems to depend on, does account for many of our intuitions about moral responsibility. But it is not the only explanation of these intuitions, nor – I will argue – is it the most plausible. (shrink)

Within any organization (e.g. a hospital or clinic) the perception of the way things operate may vary dramatically as a function of one’s location in the organizational hierarchy as well as one’s professional discipline. Interorganizational variability depends on organizational coherence, safety, and stability. In this four-nation (Canada, Ireland, Australia, and Korea) qualitative study of 42 nurses, we explored their perception of how ethical decisions are made, the nurses’ hospital role, and the extent to which their voices were heard. These (...) nurses suggested that their voices were silenced (often voluntarily) or were not expressed in terms of ethical decision making. Finally, they perceived that their approach to ethical decision making differed from physicians. (shrink)

How did human vocalizations come to acquire meaning in the evolution of our species? Charles Darwin proposed that language and music originated from a common emotional signal system based on the imitation and modification of sounds in nature. This protolanguage is thought to have diverged into two separate systems, with speech prioritizing referential functionality and music prioritizing emotional functionality. However, there has never been an attempt to empirically evaluate the hypothesis that a single communication system can split into two functionally (...) distinct systems that are characterized by music- and languagelike properties. Here, we demonstrate that when referential and emotional functions are introduced into an artificial communication system, that system will diverge into vocalization forms with speech- and music-like properties, respectively. Participants heard novel vocalizations as part of a learning task. Half referred to physical entities and half functioned to communicate emotional states. Participants then reproduced each sound with the defined communicative intention in mind. Each recorded vocalization was used as the input for another participant in a serial reproduction paradigm, and this procedure was iterated to create 15 chains of five participants each. Referential vocalizations were rated as more speech-like, whereas emotional vocalizations were rated as more music-like, and this association was observed cross-culturally. In addition, a stable separation of the acoustic profiles of referential and emotional vocalizations emerged, with some attributes diverging immediately and others diverging gradually across iterations. The findings align with Darwin’s hypothesis and provide insight into the roles of biological and cultural evolution in the divergence of language and music. (shrink)