Locke is famed for his caution in speculative matters: “Men, extending their enquiries beyond their capacities and letting their thoughts wander into those depths where they can find no sure footing; ‘tis no wonder that they raise questions and multiply disputes”. And he is skeptical about the pretensions of natural philosophy, which he says is “not capable of being made a science”. And yet Locke is confident that “Our reason leads us to the knowledge of this certain and evident truth, (...) that there is an eternal, most powerful and most knowing being; which whether anyone will please to call God it matters not”. His certainty about the existence and attributes of God, I will argue, led him to surprisingly strong convictions about a deep and disputed problem at the intersection of seventeenth century metaphysics and natural philosophy: the absolute reality of space and time. Specifically, he based his absolutist conceptions of space and time on God’s literal omnipresence and eternity. Leibniz probably had Locke in mind when he inveighed in 1716 against “real absolute space, the idol of some modern Englishmen”. And Leibniz was right a decade earlier to voice through his mouthpiece Theophilus the suspicion that, despite Locke’s claim to know nothing about the substance of void space, “there are grounds for thinking you know more about it than you say or believe that you do. Some people have thought that God is the place of objects”. (shrink)

In this lively collection ten philosophers tackle the notoriously elusive issues raised by religious discourse in a series of linked debates. The debates focus on reason and faith; the logic of mysticism; the meaning of the word 'God'; language, biblical interpretation and worship; and religion and ethics. Through contemporary philosophical analysis it is possible to shed new light on teh status and language of religion, and in many ways the contributors to Religion and Philosophy break new ground in this perennially (...) controversial field. The collection is addressed to philosophers, theologians and anyone with a general intellectual interest in religion. Certainly it will be a valuable addition to the reading list of all teachers or students of the philosophy of religion. (shrink)

An ongoing challenge facing emotion researchers is finding appropriate measurement tools. Many of our theories focus on emotion in the context of dynamic interaction, yet many of our most relied-upon measures either interrupt or alter interaction. New research suggests that infrared thermography may be useful as a nonintrusive way to measure emotion. Here we discuss the viability of thermography for studying emotion response and advancing emotion theory.

Are historians storytellers? Is it possible to tell true stories about the past? These are just a couple of the questions raised in this comprehensive collection of texts about philosophy, theory, and methodology of writing history. Drawing together seminal texts from philosophers and historians, this volume presents the great debate over the narrative character of history from the 1960s onwards. The History and Narrative Reader combines theory with practice to offer a unique overview of this debate and illuminates the practical (...) implications of these philosophical debates for the writing of history. The editor's introduction offers a succinct survey of the subject to support the readings, which explore the role of narrative in everything from historical understanding and human action to linguistics and the practice of history. Including the work of F. R. Ankersmit, David Carr, Hayden White, W. H. Dray, and Frederick Olafson; a detailed bibliography; and a glossary of key concepts, this collection will prove an invaluable resource for students of historical theory and methodology. (shrink)

Phantasmagoria explores ideas of spirit and soul since the Enlightenment; it traces metaphors that have traditionally conveyed the presence of immaterial forces, and reveals how such pagan and Christian imagery about ethereal beings are embedded in a logic of the imagination, clothing spirits in the languages of air, clouds, light and shadow, glass, and ether itself. Moving from Wax to Film, the book also discusses key questions of imagination and cognition, and probes the perceived distinctions between fantasy and deception; it (...) uncovers a host of spirit forms--angels, ghosts, fairies, revenants, and zombies--that are still actively present in contemporary culture. It reveals how their transformations over time illuminate changing ideas about the self. Phantasmagoria also tells the accompanying story about the means used to communicate such ideas, and relates how the new technologies of the Victorian era were applied to figuring the invisible and the impalpable, and how magic lanterns (the phantasmagoria shows themselves), radio, photography and then moving pictures spread ideas about spirit forces. As the story unfolds, the book features the many eminent men and women--scientists and philosophers--who in the Society of Psychical Research applied their considerable energies to the question of other worlds and other states of mind: they staged trance seances in which mediums produced spirit phenomena, including ectoplasm. The book shows how this often embarrassing story connects with some of the important scientific discoveries of a fertile age, in psychology and physics. Over a sequence of twenty-eight chapters, with over thirty illustrations in color and black and white, Phantasmagoria thus tells an unexpected and often uncomfortable story about shifts in thought about consciousness and the individual person, from the first public waxworks portraits at the end of the eighteenth century to stories of hauntings, possession, and loss of self as in the case of the zombie, a popular figure of soulessness, in modern times. (shrink)

ABSTRACT The Great Exhibition of 1851 is generally interpreted as a thoroughly secular event that celebrated progress in science, technology, and industry. In contrast to this perception, however, the exhibition was viewed by many contemporaries as a religious event of considerable importance. Although some religious commentators were highly critical of the exhibition and condemned the display of artifacts in the Crystal Palace as giving succor to materialism, others incorporated science and technology into their religious frameworks. Drawing on sermons, tracts, and (...) the religious periodical press, this essay pays close attention to the ways in which science and technology were endowed with providentialist significance and particularly examines the notion of human progress used by a number of Christian writers, especially Congregationalists, who set scientific and technological progress within a teleological religious perspective. This discussion sheds fresh light not only on the Great Exhibition itself but also on the deployment of natural theology in mid-nineteenth-century Britain. (shrink)

_The Ambiguity of Justice_ consists of a collection of essays that address difficulties and potential contradictions in thinking justice by focussing on Ricoeur's theory of justice and on the major thinkers that were influential for it.

This extraordinary book offers a clear and compelling biography of Jacques Derrida along with one of Derrida's strangest and most unexpected texts. Geoffrey Bennington's account of Derrida leads the reader through the philosopher's familiar yet widely misunderstood work on language and writing to the less familiar themes of signature, sexual difference, law, and affirmation. In an unusual and unprecedented "dialogue," Derrida responds to Bennington's text by interweaving Bennington's text with surprising and disruptive "periphrases." Truly original, this dual and dueling (...) text opens new dimensions in Derrida's thought and work. "Bennington is a shrewd and well-informed commentator whose book should do something to convince the skeptics... that Jacques Derrida's work merits serious attention."—Christopher Norris, _New Statesman & Society_ "Geoffrey Bennington and Jacques Derrida have presented a fascinating example of what might be called post-structuralist autobiography."—Laurie Volpe, _French Review_ "Bennington's account of what Derrida is up to is better in almost all respects—more intelligent, more plausible, more readable, and less pretentious—than any other I have read."—Richard Rorty, _Contemporary Literature_. (shrink)

Subtle-body practices are found particularly in Indian, Indo-Tibetan and East Asian societies, but have become increasingly familiar in Western societies, especially through the various healing and yogic techniques and exercises associated with them. This book explores subtle-body practices from a variety of perspectives, and includes both studies of these practices in Asian and Western contexts. The book discusses how subtle-body practices assume a quasi-material level of human existence that is intermediate between conventional concepts of body and mind. Often, this level (...) is conceived of in terms of an invisible structure of channels, associated with the human body, through which flows of quasi-material substance take place. Contributors look at how subtle-body concepts form the basic explanatory structure for a wide range of practices. These include forms of healing, modes of exercise and martial arts as well as religious practices aimed at the refinement and transformation of the human mindbody complex. By highlighting how subtle-body practices of many kinds have been introduced into Western societies in recent years, the book explores the possibilities for new models of understanding which these concepts open up. It is a useful contribution to studies on Asian Religion and Philosophy. (shrink)

The paper mobilizes Adam Smith’s treatment of the division of labour in relation to the production, consumption and exchange of knowledge. One aspect of this mobilization deals with the epistemic demands that exchange makes on its participants. The other deals with increasing returns in the provision of knowledge itself, treating knowledge creation as just another example of specialization and exchange. These two aspects come together in relation to the epistemic demands associated with assessing knowledge quality. These demands differ according to (...) whether the knowledge is embodied in products or whether the knowledge is an object for its own sake. It is argued that disciplines play a critical role as institutions for meeting the epistemic demands that the division of labour creates in the ‘knowledge’ case. (shrink)

Introduction Someone comes and says something. Without really needing to think, I understand what is said, refer it without difficulty to familiar codes, ...

ABSTRACT The Great Exhibition of 1851 is generally interpreted as a thoroughly secular event that celebrated progress in science, technology, and industry. In contrast to this perception, however, the exhibition was viewed by many contemporaries as a religious event of considerable importance. Although some religious commentators were highly critical of the exhibition and condemned the display of artifacts in the Crystal Palace as giving succor to materialism, others incorporated science and technology into their religious frameworks. Drawing on sermons, tracts, and (...) the religious periodical press, this essay pays close attention to the ways in which science and technology were endowed with providentialist significance and particularly examines the notion of human progress used by a number of Christian writers, especially Congregationalists, who set scientific and technological progress within a teleological religious perspective. This discussion sheds fresh light not only on the Great Exhibition itself but also on the deployment of natural theology in mid-nineteenth-century Britain. (shrink)

Background: Many people participating in dementia research may lack capacity to give informed consent and the relationship between cognitive function and capacity remains unclear. Recent changes in the law reinforce the need for robust and reproducible methods of assessing capacity when recruiting people for research.Aims: To identify numbers of capacitous participants in a pragmatic randomised trial of dementia treatment; to assess characteristics associated with capacity; to describe a legally acceptable consent process for research.Methods: As part of a pragmatic randomised controlled (...) trial of Ginkgo biloba for mild-moderate dementia, we used a consenting algorithm that met the requirements of existing case law and the exigencies of the new Mental Capacity Act. We decided who had capacity to give informed consent for participation in the trial using this algorithm and sought predictors of capacity.Results: Most participants with mild-moderate dementia in this trial were unable to give informed consent according to the legal criteria. When adjusted for confounding, the Mini Mental State examination did not predict the presence of capacity.Conclusion: Cognitive testing alone is insufficient to assess the presence of capacity. Researchers and clinicians need to be aware of the challenging processes regarding capacity assessment. We outline a procedure which we believe meets the ethical and legal requirements. (shrink)

Norms are a pervasive yet mysterious feature of social life. In Explaining Norms, four philosophers and social scientists team up to grapple with some of the many mysteries, offering a comprehensive account of norms: what they are; how and why they emerge, persist and change; and how they work.

1. Rabbi simhah Zissel Ziv and the Talmud Torah -- 2. Virtue and the path of happiness -- 3. Simhah Zissel among the philosophers -- 4. The great effort of musar -- 5. Learning to love.

On Civic Republicanism explores the enduring relevance of the ancient concepts of republicanism and civic virtue to modern questions about political engagement and identity.".

Two kinds of theoretical framework for syntax are encountered in current linguistics. One emerged from the mathematization of proof theory, and is referred to here as generative-enumerative syntax (GES). A less explored alternative stems from the semantic side of logic, and is here called model-theoretic syntax (MTS). I sketch the outlines of each, and give a capsule summary of some mathematical results pertaining to the latter. I then briefly survey some diverse types of evidence suggesting that in some ways MTS (...) seems better suited to theorizing about the relevant linguistic phenomena. (shrink)

Descartes believed that causation is intelligible only if the cause and effect are similar, since it is impossible to understand how the reality of an effect can owe anything to the reality of its cause if the two have nothing in common. I argue first that Descartes has a coherent and reasonably strong metaphysical justification for his condition of causal similarity. Second, I defend Descartes from the charge that his conception of similarity renders the condition trivial by making practically everything (...) similar to everything else. Third, I discuss the familiar objection that if the similarity condition is not trivial, then it is incompatible with Cartesian mind–body interaction. I argue that the condition is consistent with, and indeed explains, Descartes's late view of interaction. (shrink)

During the Standing Rock protests in North Dakota, USA/Turtle Island, a group of military veterans knelt in front of Oceti Sakowin Elders asking forgiveness for centuries of settler colonial military ventures in Oceti Sakowin Territory. Leonard Crow Dog forgave them and immediately demanded respect for Native Nations throughout the U.S. Lacking such respect, he said, Native people will cease paying taxes. Crow Dog’s post-forgiveness remarks speak to the political context of the military veterans’ request: They seek collective forgiveness amidst ongoing (...) occupation and harms committed by the collective they represent. In this chapter, I examine this case study and argue that ongoing harm undermines requests for forgiveness on behalf of collectives. I look to the work of Glen Coultard, Waziyatawin, and Leanne Simpson to consider what a responsible request for collective forgiveness would entail. (shrink)

Notice that this paper has not claimed that all natural languages are CFL's. What it has shown is that every published argument purporting to demonstrate the non-context-freeness of some natural language is invalid, either formally or empirically or both.18 Whether non-context-free characteristics can be found in the stringset of some natural language remains an open question, just as it was a quarter century ago.Whether the question is ultimately answered in the negative or the affirmative, there will be interesting further questions (...) to ask. If it turns out that natural languages are indeed always CFL's, it will be reasonable to ask whether this helps to explain why speakers apparently recognize so quickly whether a presented utterance corresponds to a grammatical sentence or not, and to associate structural and semantic details with it. It might also be reasonable to speculate about the explanation for the universally context-free character of the languages used by humans, and to wonder whether evolutionary biological factors are implicated in some way (Sampson (1979) could be read in this light). And naturally, it will be reasonable to pursue the program put forward by Gazdar (1981, in press) to see to what extent CFL-inducing grammatical devices can be exploited to yield insightful descriptions of natural languages that capture generalizations in revealing ways.If a human language that is not a CFL is proved to exist, on the other hand, a different question will be raised: give the non-context-free character of human languages in general, why has this property been so hard to demonstrate that it has taken over twenty-five years to bring it to light since the issue was first explicitly posed? If human languages do not have to be CFL's, why do so many (most?) of them come so close to having the property of context-freeness? And, since the CFL's certainly constitute a very broad class of mathematically natural and computationally tractable languages, what property of human beings or their communicative or cognitive needs is it that has caused some linguistic communities to reach beyond the boundaries of this class in the course of evolving a linguistic system?Either way, we shall be interested to see our initial question resolved, and further questions raised. One cautionary word should be said, however, about the implications (or lack of them) that the answer will have for grammatical studies. Chomsky has repeatedly stated that he does not see weak generative capacity as a theme of central importance in the theory of grammar, and we agree. It is very far from being the case that the recent resurgence of interest in exploring the potential of CF-PSG or equivalent systems will, or should, be halted dead in its tracks by the discovery (if it is ever forthcoming) that some natural language is not a CFL. In the area of parsing, for instance, it seems possible that natural languages are not only parsed on the basis of constituent structure such as a CF-PSG would assign, but are parsed as if they were finite state languages (see Langendoen (1975) and Church (1980) for discussion along these lines). That is, precisely those construction-types that figure in the various proofs that English is not an FSL appear to cause massive difficulty in the human processing system; the sentences crucial to the proofs are for the most part unprocessable unless they are extremely short (yet the arguments for English not being and FSL only go through if length is not an issue). This means that in practice properties of finite state grammars are still of great potential importance to linguistic theory despite the fact that they do not provide the framework for defining the total class of grammatical sentences. The same would almost certannly be true of CF-PSG's if they were shown to be inadequate in a similar sense. It is highly unlikely that the advances made so far in far in phrase structure description could be nullified by a discovery about weak generative capacity. Moreover, there are known to be numerous ways in which the power of CF-PSG's can be marginally enhanced to permit, for example, xx languages to be generated without allowing anything like the full class of recursively enumerable or even context-sensitive languages (see Hopcroft and Ullmann (1979), Chapter 14) for an introduction to this topic, noting especially Figure 14.7 on p. 393. The obvious thing to do if natural languages were ever shown not to be CFL's in the general case would be to start exploring such minimal enhancements of expressive power to determine exactly what natural languages call for in this regard and how it could be effectively but parsimoniously provided in a way that closely modelled human linguistic capacities.In the meantime, it seems reasonable to assume that the natural languages are a proper subset of the infinite-cardinality CFL's until such time as they are validly shown not to be. (shrink)