In _Differentiating the Pearl from the Fish-Eye_, Eyal Aviv offers an account of Ouyang Jingwu, a revolutionary Buddhist thinker and educator. The book surveys the life and career of Ouyang and his influence on modern Chinese intellectual history.

This paper is the companion to the “Assessment of Coordination of Legal-Based Efforts across Jurisdictions and Sectors for Obesity Prevention and Control” paper, and the third of four papers outlining action options that policymakers can consider as discussed as part of the National Summit on Legal Preparedness for Obesity Prevention and Control. The goal of this paper is to identify potential action and policy strategies related to coordination across jurisdictions and sectors that can be adopted by policymakers and implemented by (...) practitioners to address the obesity epidemic. The paper examines collaboration among four sectors — community agencies and organizations, schools, health care institutions, and workplaces — and examines collaboration from both vertical and horizontal perspectives. Additionally, the paper is structured around three legal themes — which are posed as questions — to frame the policy action discussion. (shrink)

This paper is the companion to the “Assessment of Coordination of Legal-Based Efforts across Jurisdictions and Sectors for Obesity Prevention and Control” paper, and the third of four papers outlining action options that policymakers can consider as discussed as part of the National Summit on Legal Preparedness for Obesity Prevention and Control. The goal of this paper is to identify potential action and policy strategies related to coordination across jurisdictions and sectors that can be adopted by policymakers and implemented by (...) practitioners to address the obesity epidemic. The paper examines collaboration among four sectors — community agencies and organizations, schools, health care institutions, and workplaces — and examines collaboration from both vertical and horizontal perspectives. Additionally, the paper is structured around three legal themes — which are posed as questions — to frame the policy action discussion. (shrink)

Name der Zeitschrift: Kant-Studien Jahrgang: 109 Heft: 1 Seiten: 72-100.

This introductory chapter gives a general survey of the research context, along with brief descriptions of the chapters collected here, indicating how they contribute to the three-year project which provided that context. Focusing on absolute notions of necessity and possibility, the project's principal aims were to explore the most fundamental questions and issues centred on them — ranging from scepticism about modal notions themselves, anti-realist view such as non-cognitivism, and the tenability of any sort of realism about modal facts, through (...) to questions about the metaphysics, logic, and epistemology of modality which any broadly realist view must answer. (shrink)

It seems that every singular proposition implies that the object it is singular with respect to exists. It also seems that some propositions are true with respect to possible worlds in which they do not exist. The puzzle is that it can be argued that there is contradiction between these two principles. In this paper, I explain the puzzle and consider some of the ways one might attempt to resolve it. The puzzle is important because it has implications concerning the (...) way we think about the relationship between a proposition and the claim that the proposition is true. (shrink)

We provide a complete classification of the possible cofinal structures of the families of precompact (totally bounded) sets in general metric spaces, and compact sets in general complete metric spaces. Using this classification, we classify the cofinal structure of local bases in the groups C(X, R) of continuous real-valued functions on complete metric spaces X, with respect to the compact-open topology.

The predictive processing framework posits that people continuously use predictive principles when interacting with, learning from, and interpreting their surroundings. Here, we suggest that the same framework may help explain how people process self-relevant knowledge and maintain a stable and positive self-concept. Specifically, we recast two prominent self-relevant motivations, self-verification and self-enhancement, in predictive processing (PP) terms. We suggest that these self-relevant motivations interact with the self-concept (i.e., priors) to create strong predictions. These predictions, in turn, influence how people interpret (...) information about themselves. In particular, we argue that these strong self-relevant predictions dictate how prediction error, the deviation from the original prediction, is processed. In contrast to many implementations of the PP framework, we suggest that predictions and priors emanating from stable constructs (such as the self-concept) cultivate belief-maintaining, rather than belief-updating, dynamics. Based on recent findings, we also postulate that evidence supporting a predicted model of the self (or interpreted as such) triggers subjective reward responses, potentially reinforcing existing beliefs. Characterizing the role of rewards in self-belief maintenance and reframing self-relevant motivations and rewards in predictive processing terms offers novel insights into how the self is maintained in neurotypical adults, as well as in pathological populations, potentially pointing to therapeutic implications. (shrink)

For Kant the definitive end of art is the expression of aesthetic ideas that are sensible counterparts of rational ideas. But there is another type of aesthetic idea: ‘Beauty can in general be called the _expression_ of aesthetic ideas: only in beautiful nature the mere reflection on a given intuition, without a concept of what the object ought to be, is sufficient for arousing and communicating the idea of which that object is considered as the _expression_.’ What are these aesthetic (...) ideas? I argue that Kant is drawing on the idealist conception of art, associated with Vasari, Bellori and Winckelmann, as presenting idealized spatial forms characteristic of natural kinds. He incorporates this conception into his analysis of the beauty of nature and adds that we have non-conceptual access to it. These idealized forms he names aesthetic normal ideas of natural species. §51 of Kant’s Critique of the Aesthetic Power of Judgment opens with an unexpected claim, described by readers as ‘puzzling’, ‘perplexing’ and even as a ‘notorious mystery’.1 1 Beauty can in general be called the _expression_ of aesthetic ideas: only in beautiful art this idea must be occasioned by a concept of the object, but in beautiful nature the mere reflection on a given intuition, without a concept of what the object ought to be, is sufficient for arousing and communicating the idea of which that object is considered as the _expression_. 2 2 I will argue that, in this passage, Kant states that there are two types of aesthetic ideas—namely, aesthetic ideas expressed in beautiful art and aesthetic ideas expressed by beautiful nature. This distinction is surprising for, before this juncture, there is no explicit claim that there are different types of aesthetic ideas. In fact, although Kant offers several seemingly general characterizations of aesthetic ideas, in none of them does he indicate that there is a subdivision of the genus. Noteworthy, too, is the claim that the distinct pleasure we take in beautiful nature is independent of concepts; for strikingly, it can be considered as the expression of what the passage above expressly calls ideas. In his analysis of fine art, Kant draws the distinction between natural and artistic beauty—a distinction that is succinctly repeated in the passage above.3 3 But when he goes on to explicate the notion of an aesthetic idea, he refers only to aesthetic ideas expressed in art. This fact is taken to support the assumption that aesthetic ideas are connected solely to art. This is the heart of the mystery of the passage, for in it, Kant explicitly talks about aesthetic ideas expressed by beautiful nature. This raises a crucial question: Does the explication of aesthetic ideas in the sections on art apply to aesthetic ideas of beautiful nature?I maintain that the answer is negative. Although, in the passage above, Kant uses the same term in relation to both kinds of beauty, he has a clear distinction in mind: Beauty in art is an aesthetically or sensuously unified expression of the conceptual richness of an idea of reason; beauty in nature is an expression of a purely aesthetically or sensuously unified richness. Obviously, this distinction is connected to other significant differences between the two kinds of beauty. But it is important to point out at the outset that the two types of aesthetic ideas have in common only the quality of being a sensuously unified richness. It is in this sense that they are both species of a single genus. But what more precisely does Kant mean by aesthetic ideas expressed by beautiful nature, and what unified richness do they express and how precisely do they express it? It is to the historical genealogy of this notion of aesthetic ideas of beautiful nature and its implications for Kant’s theory of beauty that this paper is devoted. This historical genealogy will reveal a sense of the notion of aesthetic ideas that we easily overlook but would have been familiar to Kant and his contemporaries. (shrink)

This paper develops a typology of moral problems in business. The cross-classification of two fundamental dimensions of ethical conduct: judgment and motivation, is employed to distinguish four types of moral problems: genuine dilemmas, compliance problems, moral laxity, and no-problem problems. Actual cases are brought to illustrate each type of problem, and corresponding coping strategies are presented. The paper highlights the need to design a dynamic strategy that will take into account the relationships among different types of ethical problems. In its (...) capacities as both an analytical tool for identifying and clarifying an ethical problem and a strategic tool for handling it, the typology has direct implications for developing ethical awareness, assigning accountability, and unfolding typical rationalizations in business activity. (shrink)

The American Journal of Bioethics, Volume 11, Issue 10, Page 15-16, October 2011.

Journal of Philosophy of Education, EarlyView.

Wittgenstein’s private language argument claims that language and meaning generally are public. It also contends with our appreciation of artworks and reveals the deep connection in our minds between originality and the temptation to think of original meaning as private. This problematic connection of ideas is found in Kant’s theory of fine art. For Kant conceives of the capacity of artistic genius for imaginatively envisioning original content as prior to and independent of finding the artistic means of communicating this content (...) to others. This raises the question of whether we can conceive of art as both original and meaningful without succumbing to privacy. (shrink)

This paper offers a contemporary pan-denominational and postmodern Jewish theology. It utilizes the tools of Jewish theological scholarship within a uniquely midrashic format. This format of creative narrative text and scholarly commentary grounds these theological principles within the recognizable stylized system of traditional Jewish exegesis. Rabyam’s theology and the accompanying integral commentary reflect and elucidate feminist, postmodern theological concerns and attitudes. It is my contention that this unique theology is a vital contribution to an inclusive twenty-first century understanding of the (...) Divine. Though the principles of faith alone speak to a general audience, when combined with the annotated commentary, they fill a gap in current scholarship and contribute to a more holistic understanding of a post-modern Judaism not confined to a particular denomination or particular ethos. These principles reflect a Jewish world that is ‘fragmentary, contradictory and turbulent’, as theologian Emile Fackenheim argued. (shrink)

My dissertation consists of three essays in the Metaphysics of Modality: In "A Puzzle about Truth and Singular Propositions," I consider two theses that seem to be true and then an argument for the conclusion that they form an inconsistent pair. One thesis is that a proposition that is singular with respect to a given object implies that the object exists. This is so because the proposition predicates something of the object. The other thesis is that some propositions are true (...) with respect to possible worlds in which they do not exist. An example is the negation of the proposition that Socrates is wise. This proposition is true with respect to possible worlds in which Socrates does not exist, but it does not exist in those worlds. ;In "Actualism, Ontological Dependence, and Possible Worlds," I consider Actualism, the doctrine that every possible object is an actual object. Plantinga has argued that the actualist is committed to the existence of unexemplified essences if he analyzes statements of modality by quantifying over possible worlds and over members of their domains. I argue that the actualist is committed to the existence of unexemplified essences even if he paraphrases statements of modality by quantifying only over possible worlds and actual objects. ;In "Possibilism and the Nature of Actuality," I consider Possibilism, the doctrine that there are possible objects that are not actual objects. Possibilism seems to be a coherent ontological doctrine. It is not Meinong's doctrine that there are objects of which it is true to say that there are no such objects. If one fails to distinguish between these two doctrines, then one's attempt to refute Possibilism might amount to an attack on a blatant contradiction. I illustrate this claim by arguing that the distinction between Possibilism and Meinong's doctrine has eluded Plantinga. I then consider the view that Possibilism is a consequence of Lewis's doctrine that 'actual' is an indexical term. I also argue that the sense in which Lewis said that 'actual' is indexical is an esoteric sense of the word, not a sense it ordinarily has. (shrink)

Concretization is a concept that has different meanings in different psychological theories and varying manifestations in different psychotherapies. In psychodrama, much of the available information on concretization draws on J. L. Moreno’s initial conceptualization, descriptive case studies, and interpretations in the various approaches. However, concretization has not been empirically studied as a concept or as a therapeutic mechanism of change. Therefore, the purpose of this qualitative study was to generate an empirically based conceptualization and operationalization of concretization as well as (...) to identify its clinical benefits in psychodrama. To this end, semistructured in-depth interviews were conducted with seven experienced psychodrama therapists. Using a grounded theory approach for the data analysis, the model that emerged consists of three pathways toward concretization: realistic concretization, symbolic concretization, and integrated concretization. The findings suggest a sequential multistep operation that can be linear or nonlinear, depending on the protagonist’s need. The findings also underscore four benefits of concretization as a mechanism of change in psychodrama: reducing the ambiguity of the problem, externalizing the protagonist’s problem, enhancing the therapist-protagonist therapeutic bond, and bypassing the protagonist’s defense mechanisms. The model is discussed in light of the findings and the literature, and future directions are suggested. (shrink)

This study presents two case reports of altered states spontaneously occurring during meditation in two proficient practitioners. These states, known as fruition, are common within the Mahasi School of Theravada Buddhism, and are considered the culmination of contemplation-induced stages of consciousness. Here, electrophysiological measures of these experiences were measured, with the participant’s personal reports used to guide the neural analyzes. The preliminary results demonstrate an increase in global long-range gamma synchronization during the fruition states, compared to the background meditation. The (...) discrepancies and similarities with other neuroscientific studies of meditation-induced altered states are discussed. Albeit preliminary, the results presented here provide support for the possibility - previously raised by various authors - that long-range global gamma synchronization may offer an underlying mechanism for un-learning of habitual conditioning and mental patterns, possibly underpinning the neural correlate of the Buddhist concept of liberation. Finally, this pilot study highlights the utility of employing neuro-phenomenology, namely using first-person reports to guide neural analyzes, in the study of subtle human consciousness states. (shrink)

§49 of the Critique of the Power of Judgment concludes with a striking claim regarding the freedom required for artistic expression. Kant classifies Mannerism as aping, but considers manner the only valid means of artistic expression. These opposed uses of maniera echo a historical controversy, which finds reconciliation in Kant in what I call artistic autonomy. For Kant, artistic expression of genuine originality requires autonomous action, the individual manner in which an artist selects, transforms and applies given academic rules, in (...) a way that renders an aesthetic vision meaningful. His grave concern is that artists, in their aspiration to innovate, might make the freedom to modify and transform rules into the very aim of their artistic endeavor. In order to grasp the full significance of Kant’s view, I examine the contradictory attitudes towards maniera articulated by Vasari and Bellori. Kant’s account of artistic autonomy offers an understanding of artistic succession, different from that of his predecessors. (shrink)

Theoria, Volume 88, Issue 4, Page 765-781, August 2022.