Emotions change over time. A comprehensive understanding of emotions will require that their temporal nature be observed and analysed. By observing emotion over time, one can disentangle and simultaneously analyse temporal variability within individuals and between-individual variability using a two-step process approach. First, within-person temporal patterns (e.g., covariation, lead–lag relation, periodicity, etc.) are assessed for each subject. Second, between-person analyses are conducted on the within-person patterns. These two steps can be done simultaneously with hierarchical linear models (HLM) or in two (...) actual steps with the process approach. HLM is limited to the intra-individual analysis of linear patterns (e.g., slope, intercept), whereas the process approach can be used to examine non-linear aspects of intra-individual change, such as multivariate patterns, within-subject skew, or phase relations between oscillating processes. In this paper we provide a description of the process approach and present several examples of, as well as suggestions for, intra-individual analysis applied to emotion and individual differences. (shrink)

While each Form is what it is to be F, some Forms also instantiate F (or “self-instantiate”). Here I consider whether the explanation for a Form’s instantiating F should be the Form’s participating in itself. First, I motivate the need for an explanation of self-instantiation. Second, I consider the advantages and disadvantages of self-participation alongside an alternative explanation—that the Form’s being what it is to be F is a sufficient explanation of its instantiation of F. The result is not a (...) conclusive case for self-participation, but only some initial considerations in favor of it. (shrink)

The testimonia concerning weight in early Greek atomism appear to contradict one another. Some reports assert that the atoms do have weight, while others outright deny weight as a property of the atoms. A common solution to this apparent contradiction divides the testimonia into two groups. The first group describes the atoms within a κόσμος, where they have weight; the second group describes the atoms outside of a κόσμος, where they are weightless. A key testimonium for proponents of this solution (...) is Aëtius 1.3.18. It apparently denies weight as a property of the atoms, and supposedly describes the atoms when they are outside of a κόσμος. I argue against this interpretive solution by demonstrating, first, that Aëtius 1.3.18 does not deny that weight is a property of the atoms. Second, I argue that the report does not describe the atoms when they are outside of a κόσμος. Although these are largely negative conclusions, I contend that we are not left without a solution to the present interpretive difficulty. Once our testimonia concerning weight in early Greek atomism are examined thoroughly, it is clear that there is no conflict among them. (shrink)

What is Leucippus and Democritus’ theory of the beginning of life? How, if at all, did Leucippus and Democritus distinguish different kinds of living things? These questions are challenging in part because these Atomists claim that all living beings – including plants – have a share of reason and understanding. We answer these questions by examining the extant evidence concerning their views on embryology, the soul and respiration, and sense perception, thereby giving an overview of life and lifeforms in early (...) Greek atomism. We show, first, that the generation of all living beings happens through the combining of miniature copies of their parents’ atomic structures. Second, we argue that the Atomists take respiration to mark the beginning of life. Yet they do not consider respiration nor being ensouled to distinguish humans, animals, and plants from each other. Finally, because Leucippus and Democritus make little distinction between sense perception and thought, these too cannot sharply distinguish between different kinds of living beings. We conclude that Leucippus and Democritus advocated a less anthropocentric and more holistic view of the cosmos. (shrink)

According to Epicurus, philosophy’s sole task is to ensure the well-being of the soul. Human souls are often riddled with diseases; the most serious are the fear of the gods and the fear of death. Thus, the Epicureans offered several arguments designed to demonstrate that, for instance, “death is nothing to us,” and should therefore not be feared. Since their creation there has been much discussion, both in antiquity and by contemporary philosophers, about these arguments. In this thesis, I argue (...) that Epicurean philosophical arguments are patient-relative; they necessarily adapt themselves so as to be therapeutically effective for their intended audience. The end result is that when we evaluate Epicurean philosophical arguments, we must do so in light of the audience for whom they were intended. (shrink)

This article argues that within the context of settler colonialism, the goal of transitional justice must be decolonisation. Settler colonialism operates according to a logic of elimination that aims to affect the disappearance of Indigenous populations in order to build new societies on expropriated land. This eliminatory logic renders the death of Indigenous peoples “ungrievable”. Therefore, this article proposes a decolonising transitional justice premised on a politics of grief that re-conceptualises Indigenous death as grievable, posing a challenge to the logic (...) of elimination and advancing a “decolonisation of the mind”, and resists a purely affective concept of grief in order to mobilise grief as a political resource to demand transformative structural justice. This article consider deaths at Canada’s Indian Residential Schools as a case study of ungrievability under settler colonialism and the Project of Heart as an illustration of a decolonising form of informal transitional justice. (shrink)

The contributors to The Moral of the Story, all preeminent political theorists, are unified by their concern with the instructive power of great literature. This thought-provoking combination of essays explores the polyvalent moral and political impact of classic world literatures on public ethics through the study of some of its major figures-including Shakespeare, Dante, Cervantes, Jane Austen, Henry James, Joseph Conrad, Robert Penn Warren, and Dostoevsky. Positing the uniqueness of literature's ability to promote dialogue on salient moral and intellectual virtues, (...) editor Henry T. Edmonson III has culled together a wide-ranging exploration of such fundamental concerns as the abuse of authority, the nature of good leadership, the significance of "middle class virtues" and the needs of adolescents. This collection reinvigorates the study of classic literature as an endeavor that is not only personally intellectually satisfying, but also an inimitable and unique way to enrich public discourse. (shrink)

In this volume Professor Sciacca publishes lectures which he gave at Louvain in 1954 in the series ‘Chaire Cardinal Mercier’. A brief introduction sets the scene: in 384 Augustine is a believing, if not a professing, Catholic but he is still burdened with philosophical perplexities left him by Manicheism. At this point Neoplatonic influence is felt; pp. 3-19 analyse its effect. Augustine christianises the Plotinian Intellect identifying it with the Word; but this doctrine does not present the Word (...) made flesh. Augustine had still to learn the humble mystery of the Incarnation; he was in danger of proudly thinking of Christ philosophically rather than theologically, and of becoming a convert to philosophy instead of to a religion. But St. Paul’s words convinced him of the humble reality of the Incarnation. Thus Neoplatonism had to be ignored and played no part in Augustine’s intellectual conversion to the theological truths of Christianity. The Platonists’ contribution was to remove his philosophical difficulties: he can now conceive God as a spirit ; evil, now regarded as something negative, does not need a principle to create it. Plotinus serves as a starting-point, but the Christian doctrine of creation gives his teaching an entirely different direction; Augustine’s doctrine is a Christianized Neoplatonism and not Neoplatonised Christianity. (shrink)

This book is a collection of secondary essays on America's most important philosophic thinkers—statesmen, judges, writers, educators, and activists—from the colonial period to the present. Each essay is a comprehensive introduction to the thought of a noted American on the fundamental meaning of the American regime.

Ecological developmental biology (eco‐devo) explores the mechanistic relationships between the processes of individual development and environmental factors. Recent studies imply that some of these relationships have deep evolutionary origins, and may even pre‐date the divergences of the simplest extant animals, including cnidarians and sponges. Development of these early diverging metazoans is often sensitive to environmental factors, and these interactions occur in the context of conserved signaling pathways and mechanisms of tissue homeostasis whose detailed molecular logic remain elusive. Efficient methods for (...) transgenesis in cnidarians together with the ease of experimental manipulation in cnidarians and sponges make them ideal models for understanding causal relationships between environmental factors and developmental mechanisms. Here, we identify major questions at the interface between animal evolution and development and outline a road map for research aimed at identifying the mechanisms that link environmental factors to developmental mechanisms in early diverging metazoans.Also watch the Video Abstract. (shrink)

This contribution consists of two parts. The first part identifies Augustine’s qualities as a mystagogue on the basis of the only poem he wrote that has been handed down: the Psalm against the Donatists. It shows that little is to be gained by studying Augustine as both poeta and mystagogue. Not his poetry itself, but his commentary on poetry as such reveals the transformative power that he ascribes to this genre. For this reason the second part examines (...) class='Hi'>Augustine’s Enarrationes in psalmos. In this work, he makes explicit the transformative power that is contained in the 150 Psalms, which are both poetry and prayer. This part asks the question how Augustine articulates or heightens fear when the Psalmist in his dialogue with God ‘compels’ him to do this, as it were, by expressing fear of enemies or of the Last Judgement. He shows that he acknowledges that fear alone can lead to an unbalanced, and even a bad relationship with God. Fear should result in introspection and should be a guarantee against pride. That Augustine furthermore is not content to heighten the fear of God alone, but wants it to coincide with desire, joy, and hope, shows that he wishes to prevent any imbalance in the human who seeks a relationship with God. For Augustine, fear is necessary, but it is ‘only’ an ancilla of hope, joy, love, and desire. But as such, timor is indispensible. Fear causes attentiveness and carefulness: virtues that love presuppose and that also correlate with it. Nevertheless, love does not stand at the service of fear; for Augustine, it is the reverse. (shrink)

Alexis de Tocqueville asserted that America had no truly great literature, and that American writers merely mimicked the British and European traditions of the eighteenth and nineteenth centuries. This new edited collection masterfully refutes Tocqueville's monocultural myopia and reveals the distinctive role American poetry and prose have played in reflecting and passing judgment upon the core values of American democracy. The essays, profiling the work of Mark Twain, F. Scott Fitzgerald, John Updike, Edith Wharton, Walt Whitman, Henry James, Willa Cather, (...) Walker Percy, and Tom Wolfe, reveal how America's greatest writers have acted as society's most ardent cheerleaders and its most penetrating critics. Christine Dunn Henderson's exciting new work offers literature as a portal through which to view the philosophical principles that animate America's political order and the mores which either reinforce or undermine them. (shrink)

This rich and varied collection of essays addresses some of the most fundamental human questions through the lenses of philosophy, literature, religion, politics, and theology. Peter Augustine Lawler and Dale McConkey have fashioned an interdisciplinary consideration of such perennial and enduring issues as the relationship between nature and history, nature and grace, reason and revelation, classical philosophy and Christianity, modernity and postmodernity, repentance and self-limitation, and philosophy and politics.

In this article religion is defined in terms of our concern for the fulfilment of our most fundamental natural desires, especially those that seem beyond all human power to fulfil, such as the achievement of death-transcending life or a complete and enduring community between free beings such as human persons are. A god is always seen as the source of power sufficient to achieve this in us. Our conceptions of our god and of human nature are therefore always linked. The (...) arguments for the existence of a god in the history of European philosophy show this. From the cosmological arguments of pre-modern times, through arguments from design and anthropological arguments in the modern period, to a contemporary argument from interpersonal relationships, a deepening insight into human nature produces an evermore comprehensive conception of a god, one that is not incompatible with a scientific worldview, or the secular rejection of the supernatural in the name of human freedom. S. Afr. J. Philos. Vol.24(4) 2005: 289-307. (shrink)

Hugh of St. Victor’s De arrha animae, the spiritual classic by one described as the ‘second Augustine’, needs no commendation; any work which brings it to the notice of a wider public is to be welcomed. Dr. Herbert has given us a clear translation which reads easily, though certain phrases betray its American origin. The introduction is a competent compilation of the available material on the author, his doctrine, and his work. There are occasional notes to the text itself, (...) which is based on the critical edition. The work is pleasantly produced and well printed. (shrink)

Hugh of St. Victor’s De arrha animae, the spiritual classic by one described as the ‘second Augustine’, needs no commendation; any work which brings it to the notice of a wider public is to be welcomed. Dr. Herbert has given us a clear translation which reads easily, though certain phrases betray its American origin. The introduction is a competent compilation of the available material on the author, his doctrine, and his work. There are occasional notes to the text itself, (...) which is based on the critical edition. The work is pleasantly produced and well printed. (shrink)

Besides Christian philosophers from Augustine to Ocham, Eckhart, and Marsilius of Padua, it includes materials important for understanding these philosophers that is not often found in anthologies of medieval philosophy: selections from the New Testament, the Church Fathers, Avicenna, Averroes, and Maimonides. An impressive collection.--J. J.

Although at first sight the Speculum contains ‘too little Augustine’ for theologians who are attempting to discover the originality of this thought, it is in fact a revealing anthology. An examination of the criteria used for the selection of Scriptural quotations brings to light an important facet of his mystagogy. Both the exclusion and inclusion criteria demonstrate that Augustine’s intention is to confront his reader with his own imperfections, and this to a much greater degree than is suggested (...) by the understatement of Speculum 108 that the moral guidelines proffered should have an immediate impact. Augustine’s aim in writing the Speculum is to effect a confrontation of the reader with himself, in a first, but permanent step on the way of mystagogy. Scripture serves as a mirror to reflect as detailed and unpolished an image as possible of the person who looks into it; the confrontation must be as violent as possible. (shrink)