Michael A. Petersa and Fazal Rizvib aBeijing Normal University, Beijing, PR China; bMelbourne University, Melbourne, Australia Our minds are still racing back and forth, longing for a return to ‘no...

Michael A. PetersBeijing Normal UniversityMy deepest condolences to Pepe, Dom and Marcus and to Jim’s grandchildren. Tina and I spent a lot of time at the Marshall family home, often attending dinn...

Oversight of human gene transfer research presents an important model with potential application to oversight of nanobiology research on human participants. Gene therapy oversight adds centralized federal review at the National Institutes of Health's Office of Biotechnology Activities and its Recombinant DNA Advisory Committee to standard oversight of human subjects research at the researcher's institution and at the federal level by the Office for Human Research Protections. The Food and Drug Administration's Center for Biologics Evaluation and Research oversees human gene (...) transfer research in parallel, including approval of protocols and regulation of products. This article traces the evolution of this dual oversight system; describes how the system is already addressing nanobiotechnology in gene transfer: evaluates gene therapy oversight based on public opinion, the literature, and preliminary expert elicitation; and offers lessons of the gene therapy oversight experience for oversight of nanobiotechnology. (shrink)

Previous research in North America has supported the view that male involvement in committed, romantic relationships is associated with lower testosterone (T) levels. Here, we test the prediction that undergraduate men involved in committed, romantic relationships (paired) will have lower T levels than men not involved in such relationships (unpaired). Further, we also test whether these differences are more apparent in samples collected later, rather than earlier, in the day. For this study, 107 undergraduate men filled out a questionnaire and (...) collected one saliva sample (from which a subject’s T level was measured) at various times across the day. As in previous studies, men involved in committed, romantic relationships had lower salivary T levels, though only during later times of the day. Furthermore, additional analysis of the variation among unpaired subjects indicated that men without prior relationship experience had lower T levels than experienced men. Finally, while paired men as a group had lower T levels than unpaired men, those men at the earliest stage (less than six months) of a current relationship had higher T levels than unpaired men as well as men in longer-term relationships. These results suggest that variation in male testosterone levels may reflect differential behavioral allocation to mating effort. (shrink)

In 2008, Representative John Read of Mississippi recently co-sponsored state legislation that would ban restaurants from serving obese customers. He later admitted that the bill was a publicity stunt,meant to “shed a little light on the number one problem in Mississippi.” Although controversial, Read’s bill exemplifies both the current perception of obesity as a national public health problem and the general sentiment underlying the types of interventions that are being considered to address this issue. The proposed legislation also demonstrates how (...) policymakers can use or, in this case misuse, information about obesity to generate significant discussion on an issue along with ill-conceived legal interventions.Information sharing and the methods used to share best practices are components of the fourth core element of public health legal preparedness. (shrink)

In 2008, Representative John Read of Mississippi recently co-sponsored state legislation that would ban restaurants from serving obese customers. He later admitted that the bill was a publicity stunt,meant to “shed a little light on the number one problem in Mississippi.” Although controversial, Read’s bill exemplifies both the current perception of obesity as a national public health problem and the general sentiment underlying the types of interventions that are being considered to address this issue. The proposed legislation also demonstrates how (...) policymakers can use or, in this case misuse, information about obesity to generate significant discussion on an issue along with ill-conceived legal interventions.Information sharing and the methods used to share best practices are components of the fourth core element of public health legal preparedness. (shrink)

As John Henry Newman reflected on 'The Idea of a University' more than a century and a half ago, Bradley C. S. Watson brings together some of the nation's most eminent thinkers on higher education to reflect on the nature and purposes of the American university today. Their mordant reflections paint a picture of the American university in crisis. This book is essential reading for thoughtful citizens, scholars, and educational policymakers.

Elicitation materials like language portraits are useful to investigate people’s perceptions about the languages that they know. This study uses portraits to analyse the underlying conceptualisations people exhibit when reflecting on their language repertoires. Conceptualisations as manifestations of cultural cognition are the purview of cognitive sociolinguistics. The present study advances portrait methodology as it analyses data from structured language portraits of 105 South African youth as a linguistic corpus from both qualitative and quantitative perspectives. The approach enables the uncovering of (...) (a) prominent underlying conceptualisations of African language(s) and the body, and (b) the differences and similarities of these conceptualisations vis-à-vis previous cognitive (socio)linguistic studies of embodied language experiences. In our analysis, African home languages emerged both as ‘languages of the heart’ linked to cultural identity and as ‘languages of the head’ linked to cognitive strength and control. Moreover, the notion of ‘degrees of proficiency’ or ‘magnitude’ of language knowledge emerged more prominently than in previous studies of embodied language experience. (shrink)

This book presents a collection of contemporary discourses that reconsider the relationship of democracy as a political ideology and American ideal and education as the foundation of preparing democratic citizens in America.

In recent years, scholars have begun to lay the groundwork to justify a distinct application of ethics to the field of public health. They have highlighted important features that differentiate public health ethics from bioethics, especially public health’s emphasis on population health rather than issues of individual health. Articulations of public health ethics also tend to emphasize the role of social justice compared to the predominance of autonomy in the bioethical literature. Now that the field of public health ethics is (...) developing a unique focus and a language of its own, including a code of ethics disseminated by the American Public Health Association, the future of public health ethics may well be global health ethics, focusing on issues of global justice. As public health ethics evolves from its nascent stage of reflection to a place of action and application in the national and global arenas, two interrelated developments will need to occur: public health professionals, including practitioners, policymakers, and scholars, will need a richer understanding of the ethical challenges practitioners face on a daily basis and scholars will need to develop useful tools that practitioners may employ for identifying and tackling these ethical challenges. (shrink)

This book's importance is derived from three sources: careful conceptualization of teacher induction from historical, methodological, and international perspectives; systematic reviews of research literature relevant to various aspects of teacher induction including its social, cultural, and political contexts, program components and forms, and the range of its effects; substantial empirical studies on the important issues of teacher induction with different kinds of methodologies that exemplify future directions and approaches to the research in teacher induction.

In a well-known text called ‘The Communist Hypothesis’, first published in 2007, the renowned philosopher Alain Badiou breathed fresh life into the idea of communism as an intellectual representation that provides a critical perspective on existing politics and offers a systemic alternative to capitalism. Now, in the course of this wide-ranging conversation with Peter Engelmann, Alain Badiou explains why he continues to value the idea of communism against the background of current social crises and despite negative historical experiences. From the (...) anticipation of a communism without a state to the problem of the concept of democracy and an analysis of capitalism as a system, the two thinkers discuss the key political issues of our time. Whilst explaining his political philosophy, Badiou also reflects on current socio-political developments such as the turmoil in the Middle East and the situation in China. This compelling dialogue is both a highly topical contribution to the question of how we might organize our societies differently and an accessible introduction to Badiou's philosophical thinking. (shrink)

Shows how Singer's ethical theories threaten human values in a variety of ways.

Comment entendre le projet d'une écologie des images? Lorsque Susan Sontag l'ébauche pour la première fois à la fin de son ouvrage de 1977 sur la photographie, il résonne comme une exhortation à la vigilance face au débordement d'images qui menace d'engloutir notre capacité de voir. Plus récemment, derrière ce souci d'une économie de l'attention, une autre inquiétude a percé, concernant cette fois les retombées environnementales de la circulation et du stockage des images numériques. Cet essai tente d'explorer une (...) troisième voie : sous l'immédiateté du visible, il s'agit de laisser affleurer les temporalités dissonantes et les vitesses contrastées qui font la tension, le ton des images dans leur venue à l'apparaître. Non seulement celles qui furent faites de la main de l'homme, mais aussi toutes les autres, depuis les infinies variations mimétiques du règne animal jusqu'aux vues produites par les machines ou le divin. Le chemin parcouru conduit de l'histoire de l'ombre (elle commence avec Pline) jusqu'à ce que Bataille aurait pu appeler une iconomie à la mesure de l'univers. En cours de route, on s'arrête sur l'iconogenèse selon Simondon, la mimétologie de Caillois, les papillons de Nabokov, le ralenti d'Epstein, une gravure de Hogarth et le développement de la photographie aérienne."--Page 4 of cover. (shrink)

Environmental ethics would greatly benefit from an adequate metaphysical foundation. In an attempt to demonstrate the value of Whitehead’s metaphysical system as such a foundation, I first discuss five central tenets of his thought. I then compare aspects of his philosophy with Peter Singer’s utilitarianism, Tom Regan’s rights theory, Aldo Leopold’s land ethic, and Spinoza's system in order to indicate how aWhiteheadian approach can solve the difficulties of the other views as currently developed, and provide the basis for an environmental (...) ethics which values individual entities in themselves and in their connectedness in a purposive natural order. (shrink)

This monograph opens with an examination of the aid industry and the claims of leading practitioners that the industry is experiencing a crisis of confidence due to an absence of clear moral guidelines. The book then undertakes a critical review of the leading philosophical accounts of the duty to aid, including the narrow, instructive accounts in the writings of John Rawls and Peter Singer, and broad, disruptive accounts in the writings of Onora O’Neill and Amartya Sen. Through an elaboration of (...) the elements of interconnection, responsible action, inclusive engagement, and accumulative duties, the comparative approach developed in the book has the potential to overcome the philosophical tensions between the accounts and provide guidance to aid practitioners, donors and recipients in the complex contemporary circumstances of assistance. Informed by real world examples, this book grapples with complex and multi-dimensional questions concerning practices and the ethics of aid. The author judiciously guides us through the debate between deontological and consequentialist moral theories to arrive at a sophisticated consequentialist account that does justice to the complexity of the problems and facilitates our deliberation in discharging our duty to aid, without yielding, as it should not, a determinate answer for each specific situation. Researchers, students, and practitioners of international aid will all find this book rewarding. Win-chiat Lee, Professor and Chair, Department of Philosophy, Wake Forest University Susan Murphy’s book offers us a sophisticated exploration of the philosophical basis for aid. It is grounded in a full understanding of the complexities and pitfalls of the aid industry, but its particular strength lies, mainly through an extensive discussion of Singer, Rawls, O’Neill and Sen, in a comparison of consequentialist and duty-based approaches, eventually endorsing a broad non-idealised, situated consequentialist account in what she calls an interconnected ethical approach to the practice of assistance. For anyone wanting to think carefully about why we should give aid, this book has much to offer. Dr Nigel Dower Honorary Senior Lecturer, University of Aberdeen Author of World Ethics – the New Agenda. (shrink)

The theory of mind that medieval philosophers inherit from Augustine is predicated on the thesis that the human mind is essentially self-reflexive. This paper examines Peter John Olivi's (1248-1298) distinctive development of this traditional Augustinian thesis. The aim of the paper is three-fold. The first is to establish that Olivi's theory of reflexive awareness amounts to a theory of phenomenal consciousness. The second is to show that, despite appearances, Olivi rejects a higher-order analysis of consciousness in favor of a same-order (...) theory. The third and final is to show that, on his view, consciousness is both self-intimating and infallible. (shrink)

In response to Frontiers’ 2020 Call for Papers on “Stereotypes and Intercultural Relations: Interdisciplinary Integration, New Approaches, and New Contexts,” my paper integrates the scientific study of stereotypes with a literary-theatrical exploration of stereotyping. The focus is on Tibor Egervari’s post-Auschwitz adaptation of Shakespeare’s anti-Semitic comedy The Merchant of Venice, with a very brief look at his related work on Christopher Marlowe’s The Jew of Malta and his 1998 collaboration with conductor Georg Tintner on a touring production of composer Viktor (...) Ullmann’s and librettist Peter Kien’s one-act opera, The Emperor of Atlantis, or Death’s Refusal, composed in the “model” concentration camp Terezín, in 1943–1944. Egervari’s theater art critically deconstructs what he calls “the Old Jew” stereotype in specific ways highly readable using the Stereotype Content Model and Behavior from Intergroup Affect and Stereotypes map. Theater performance can sometimes embody the forceful dynamic traced by the BIAS map, from cognition to affect to behavior. Egervari’s original adapation, which sets The Merchant of Venice in Auschwitz, reveals this dynamic clearly. My interdisciplinary study of Egervari’s theatrical-cultural work validates the SCM and BIAS map for literary studies and interprets the Shylock stereotype in the terms of those models and through the lens of Egervari’s anti-Nazi adaptation of Shakespeare’s Merchant. (shrink)

Richard Rorty has been taken to task for his apparent inability to defend democracy to the anti-democrat. Cheryl Misak, for example, in developing her own epistemic defense of democracy, argues that because he abjures truth, Rorty cannot provide any argument to show that democracy is superior to other political arrangements. In this paper, I agree with Misak that Rorty is unable to provide an argument, epistemic or otherwise, in defense of democracy, but show that this doesn’t mean he, or someone (...) who takes his insights seriously, needs to be silent about its shape or its promises. Instead, I follow Rorty’s lead and develop out of Fabienne Peter’s work an epistemology that, though it cannot be used to defend democracy, does comport well with it. (shrink)

This article critiques peter van inwagen's application of quinean ontology to the problem of whether fictional entities exist. It is argued that nothing is gained by considering fictional entities to be theoretical entities, And that van inwagen's claim that fictional entities 'hold' rather than 'have' certain properties does not avoid logical difficulties and is inconsistent with his commitment to quinean ontology.

In this paper, I provide the first in-depth discussion of Susan Stebbing’s views concerning our experience of the passage of time – a key issue for many metaphysicians writing in the first half of the twentieth century. I focus on Stebbing’s claims about the passage of time in Philosophy and the Physicists and her disagreement with Arthur Eddington over how best to account for that experience. I show that Stebbing’s concern is that any attempt to provide a scientific account (...) of the passage of time will face problems, since the events described by physics are necessarily measured against the passage of time. I then identify views elsewhere in her philosophical corpus that can help shed light on this claim. Ultimately, I argue, Stebbing’s views on time should be construed as part of her wider commitment to ‘realism’. To be a realist, for Stebbing, is to accept a set of propositions which are a pre-requisite for even beginning to analyse the world around us. For Stebbing, I argue, part of what it means to be a realist is to accept our experience of the passage of time as something fundamental that cannot itself be subject to analysis. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Seventeenth-Century Catholic Polemic and the Rise of Cultural Rationalism: An Example from the EmpireSusan RosaIn Galileo’s Dialogue Concerning the Two Chief World Systems Sagre-do, an intelligent, cultivated, and well-traveled young man who is persuaded of the truth of arguments in favor of the Copernican opinion presented by the philosopher Salviati, dismisses the counter-arguments of the Aristotelian Simplicio with sympathetic condescension: “I pity him,” he proclaims,no less than I should (...) some fine gentleman who, having built a magnificent palace at great trouble and expense, employing hundreds and hundreds of artisans, and then beholding it threatened with ruin because of poor foundations, should attempt, in order to avoid the grief of seeing the walls destroyed, adorned as they are with so many lovely murals; or the columns fall, which sustain the superb galleries, or the gilded beams, or the doors spoiled, or the pediments and the marble cornices, brought in at so much cost—should attempt, I say, to prevent the collapse with chains, props, iron buttresses, and shores. 1 [End Page 87]This elegant simile, which suggests that the fine gentleman can only preserve his palace by destroying its beauty, is meant to evoke the dilemma of the scholastic philosopher who is confronted by the evident disintegration of his intellectual home. Like the desperate owner who seeks to shore up his real palace, he must rebuild a philosophical edifice whose apparent beauty and coherence have been achieved at the expense of substance and can only be preserved by recourse to means so ugly and inadequate that they destroy even the illusion of credibility.Such a dilemma, I would argue, was the legacy bequeathed to many defenders of traditional religion in the seventeenth century by more than one hundred years of confessional rivalry. To simplify a complex process, this lengthy period of controversy and apologetic, to say nothing of warfare and mutual persecution, had generated a discourse which objectified and prob-lematized religion, making it something to think about rather than to think with. 2 In other words, the formal statements of conviction issued in the wake of the Reformation by competing denominations within Christendom, like the Catechism of the Council of Trent, the Augsburg Confession, the Genevan Confession, or the Thirty-Nine Articles of the Church of England had encouraged the development of the notion of religion as adherence to a set of propositions. As Peter Harrison has explained, this creation of a propositional religion in turnenabled discussion of the merits of other “religions” conceived to exist similarly as sets of beliefs. The truth or falsity of a religion had become a function of the truth or falsity of the propositions which constituted it. True religion... [had become]... a body of certain knowledge. 3Harrison’s remarks are significant because they suggest that the origins of rationalized discourse about religion and its consequent transformation from a way of thinking to an object of thought are to be found squarely within orthodoxy itself. 4To be specific, the competing content of official doctrinal pronouncements led not only to the comparison of the religions but implicitly to their emergence as subjects of a discourse which proposed reason as the norm, a [End Page 88] development clearly reflected in the wave of pamphlets, broadsides, printed disputations, and formal polemical treatises written in both Latin and the vernacular languages which poured from the presses of Catholic and mainstream Protestant denominations in England and on the continent throughout the seventeenth century. In this literature, Protestants accused Catholics of “superstition” and “idolatry,” while Catholics urged potential converts to compare the religions with a view to discovering their “marks of truth,” argued for the compatibility of Catholic faith and “natural light,” and identified heresy, on the contrary, with unreason, passion, lust, and self-contradiction. On both sides of the confessional fence, polemicists frequently insisted that religious discussion conform to the rules of logic, accusing one another of failing to argue from incontrovertible first principles, and of succumbing to the fatal dangers of petitio principii and circular reasoning. In other words, they claimed that in religious matters poor argumentation is a sure sign of error, and it would not be... (shrink)

Susan Haack has always maintained that her unquestionably important foundherentist theory of epistemic justification is not a foundationalism. In a 1997 Synthese exchange, Laurence BonJour questioned her right to this claim, and she dug in and defended it. What was at stake is of timeless importance to epistemology: it goes directly to the question, “What is foundationalism?” I inquire with greater care than either Haack or BonJour took in 1997, and I find decisively in favor of the view that (...) foundherentism is a foundationalism. In the process, I explore the outer limits of foundationalism: I examine just how far a foundationalism can go in allowing the relevance of coherence to epistemic justification. (shrink)

Susan Haack has always maintained that her unquestionably important foundherentist theory of epistemic justification is not a foundationalism. In a 1997 "Synthese" exchange, Laurence BonJour questioned her right to this claim, and she dug in and defended it. What was at stake is of timeless importance to epistemology: it goes directly to the question, "What is foundationalism?" I inquire with greater care than either Haack or BonJour took in 1997, and I find decisively in favor of the view that (...) foundherentism is a foundationalism. In the process, I explore the outer limits of foundationalism: I examine just how far a foundationalism can go in allowing the relevance of coherence to epistemic justification. (shrink)

From Aristotle's Poetics to contemporary aestheticians grappling with the politics and poetics of rap, intellectual traffic between philosophy and poetry has formed an appreciable undercurrent in the historical ebb and flow of cross-disciplinary bridge building. If anything, in the postwar years this undercurrent has only become more pronounced. Not to look too far, Wittgenstein himself admonished in Culture and Value that philosophy ought really to be written only as a form of poetic composition. Skeptics will, of course, take Wittgenstein with (...) a grain of salt, arguing that few statements could be more self-serving and that, like in the case of T.S. Eliot and the metaphysical school of poetry, Wittgenstein was.. (shrink)

In this re-appraisal of Philosophy and the Physicists, I want to challenge C. D. Broad’s account of what Stebbing accomplishes and show that, alongside a t...

Despite huge advances in education, knowledge and communication, it can often seem we are neither well-trained nor well-practiced in the art of clear thinking. Our powers of reasoning and argument are less confident that they should be, we frequently ignore evidence and we are all too often swayed by rhetoric rather than reason. But what can you do to think and argue better? First published in 1939 but unavailable for many years, Susan Stebbing's Thinking to Some Purpose is a (...) classic first-aid manual of how to think clearly and remains astonishingly fresh and insightful. Written against a background of the rise of dictatorships and the collapse of democracy in Europe, it is packed with useful tips and insights. Stebbing offers shrewd advice on how to think critically and clearly, how to spot illogical statements and slipshod thinking, and how to rely on reason rather than emotion. At a time when we are again faced with serious threats to democracy and freedom of thought, Stebbing's advice remains as urgent and important as ever. This Routledge edition of Thinking to Some Purpose includes a new Foreword by Nigel Warburton and a helpful Introduction by Peter West, who places Susan Stebbing's classic book in historical and philosophical context. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:American Philosophy: The Basics by Nancy StanlickPeter [email protected] Stanlick. American Philosophy: The Basics. London: Routledge, 2013. 174 pp with index.In 174 pages American Philosophy: The Basics covers the American philosophical tradition from its European roots to some of its contemporary leanings. The stated goal of the book is to give an overview of American philosophy and “explain what makes American philosophy a national or cultural philosophical tradition.” This (...) is a particularly tall order for such a short book, and it might be understandable if Stan-lick necessarily omits numerous thinkers from the canon. Overall, the book succeeds at giving a quick overview of the history of American philosophy.The text covers a fairly diverse selection of philosophers. Starting from Jonathan Edwards’ Calvinist theology, the book moves through early American social and political thought, and the European enlightenment ideals that underwrite them, as found in revolutionary era thinkers such as Thomas Jefferson, Thomas Paine, and Benjamin [End Page 578] Franklin. The rest of the chapters quickly address New England transcendentalism and classical pragmatism. The book ends with two quick summaries of “recent” developments in American philosophy split between metaphysics, epistemology, and the philosophy of science; and a second section on social, political, and ethical writings. The latter section includes summaries of recent writings on feminist ethics and African American social thought. Although these themes are particularly welcome, the book would have benefited by addressing feminist and African American contributions not just to ethics or social thought, but also to debates in epistemology or the philosophy of science.The author’s intended audience is undergraduates taking an American philosophy course or those wholly uninformed about the American philosophical tradition. Although the book serves as a helpful summary of various views in the American intellectual tradition, it would need to be supplemented by a substantial amount of primary texts to provide enough course material for a semester. The text does not contain enough critical commentary to function as a secondary resource by itself, but could function alongside additional secondary material.This last point is particularly telling about the book’s goals. Stanlick manages to introduce and explain numerous classic philosophical problems throughout the text (e.g., the mind-body problem, the problem of freewill, arguments for God’s existence, etc…) and provides a glossary at the end of the book, but does not do much to explore any of the issues in-depth. In part this is because of the overview nature of the text, but additional explanations, as well as a longer list of secondary sources, would have gone a long way in strengthening the author’s overall approach. This is an interesting, and I think helpful, approach for a lower-level philosophy text: it provides clear exposition of philosophical terminology while never straying from the overall goal of exploring the American philosophical tradition.One initial problem is the author’s narrative commitment to what makes American philosophy uniquely American. Stanlick argues that what is indicative of American philosophy is more of an emphasis on “what we can do with theories, principles, and arguments” than with theoretical or abstract problems. While we may be able to see this emphasis in some of the classical pragmatists and early American intellectuals, I think it’s difficult to claim that such an emphasis is indicative of all American philosophy.Additionally, seemingly major American philosophers are simply absent. Though discussions of Charles Sanders Peirce, William James, John Dewey, and Richard Rorty compose the pragmatism chapter, no mention is made of C.I. Lewis or Sidney Hook. Recent pragmatists, outside of W.V.O Quine and Rorty, are missing from both the pragmatism chapter and later chapters on contemporary developments in American philosophy. It seems reasonable to expect some mention of [End Page 579] Robert Brandom’s analytic pragmatism, the contemporary revival of Peirce’s philosophy, Cheryl Misak’s extensive work on American pragmatism (although one of her edited volumes is mentioned in a “further readings” sections), Susan Haack’s epistemology, or Richard Shusterman’s work on embodiment and pragmatism. Although not American in genesis, 19th Hegelianism (as especially seen in the St. Louis and Ohio Hegelians) does not appear... (shrink)

This essay offers a critical examination of two recent Holocaust films that exemplify contrasting approaches to Holocaust representation: Peter Forgacs’s 1997 The maelstrom: A family chronicle and Quentin tarantino’s 2009 Inglourious basterds. One film is historical; the other translates history to figurative exaggeration. The essay explores how The maelstrom positions viewers within the constructed subjunctive spaces of the film, while Inglourious basterds positions viewers as spectators of history as comic book. Looking at these films together illuminates competing rhetorical claims to (...) expertise in film production and reception, and, in the context of Holocaust memory, the levels of expertise required of viewing audiences. Moreover, the analysis reveals that rhetorical aporia no longer dominates inventional possibilities for cinematic memory construction of the Holocaust. (shrink)

In this paper, we argue that the French philosopher Henri Bergson was a hidden interlocutor in Susan Stebbing’s critique of Arthur Eddington in her Philosophy and the Physicists. First, we outline Stebbing’s critique of Eddington’s philosophical- physical writings with a particular emphasis on her case against Eddington’s account of the passage of time. Second, we provide evidence that Eddington’s philosophy is, at its core, Bergsonian and make the case that Eddington was directly influenced by Bergson’s philosophy of la durée. (...) Third, we lay out Stebbing’s critique of Bergsonism in her Pragmatism and French Voluntarism and identify important similarities with her critique of Eddington over twenty years later. In doing so, we show that it is Eddington’s Bergsonism that she is attacking. Finally, we situate Stebbing’s criticisms of both Eddington and Bergson within two wider conflicts that emerged in early twentieth century British philosophy: one between an objectively describable time of physics and subjective temporal experience, and the other between science and intuition. (shrink)

My commentary on Hurley is concerned with foundational issues. Hurley's investigation of animal cognition is cast within a particular framework—basically, a philosophically refined version of folk psychology. Her discussion has a complicated relationship to unresolved debates about the nature and status of folk psychology, especially debates about the extent to which folk psychological categories are aimed at picking out features of the causal organization of the mind.

In Morality and Ethics of War, which includes a foreword by Major General Susan Coyle, ethicist Deane-Peter Baker goes beyond existing treatments of military ethics to address a fundamental problem: the yawning gap that exists between the diverse moral frameworks defining personal identity in a multicultural society on the one hand, and the professional military ethic on the other. Baker argues that overcoming this chasm is essential to minimising the ethical risks that can lead to operational and strategic failure (...) for military forces engaged in today's complex conflict environment. He contends that spanning the gap is vital in preventing moral injury from befalling the nation's uniformed servants. Drawing on a revised account of what he calls 'the Just War Continuum', Baker develops a bridging framework that combines conceptual clarity and rigour with insights from cutting edge psychological research and creates a practical means for military leaders to negotiate the moral chasm in military affairs. (shrink)

Walter Chatton (ca. 1290–1343) is not exactly a household name—even among historians of medieval philosophy. Indeed, to the extent that he is known to scholars, it is more for his role as a critic of William of Ockham (d. 1347) than for any particular philosophical contribution of his own. Part of the reason for this owes to Chatton's own philosophical style: he uses his objections to Ockham's (and, to a lesser extent, to Peter Aureol's) views as a foil for developing (...) his own. Another, larger part of the explanation, however, is that the bulk of Chatton's philosophical writings have not been accessible for research and study. Thanks to the efforts of the late Joseph Wey and Girard Etzkorn, this is no longer the .. (shrink)

Selected as Outstanding Academic Book by Choice magazine.

After decades of marginalization in the secularized twentieth-century academy, moral education has enjoyed a recent resurgence in American higher education, with the establishment of more than 100 ethics centers and programs on campuses across the country. Yet the idea that the university has a civic responsibility to teach its undergraduate students ethics and morality has been met with skepticism, suspicion, and even outright rejection from both inside and outside the academy. In this collection, renowned scholars of philosophy, politics, and religion (...) debate the role of ethics in the university, investigating whether universities should proactively cultivate morality and ethics, what teaching ethics entails, and what moral education should accomplish. The essays quickly open up to broader questions regarding the very purpose of a university education in modern society. Editors Elizabeth Kiss and J. Peter Euben survey the history of ethics in higher education, then engage with provocative recent writings by Stanley Fish in which he argues that universities should not be involved in moral education. Stanley Hauerwas responds, offering a theological perspective on the university’s purpose. Contributors look at the place of politics in moral education; suggest that increasingly diverse, multicultural student bodies are resources for the teaching of ethics; and show how the debate over civic education in public grade-schools provides valuable lessons for higher education. Others reflect on the virtues and character traits that a moral education should foster in students—such as honesty, tolerance, and integrity—and the ways that ethical training formally and informally happens on campuses today, from the classroom to the basketball court. _Debating Moral Education_ is a critical contribution to the ongoing discussion of the role and evolution of ethics education in the modern liberal arts university. _Contributors_. Lawrence Blum, Romand Coles, J. Peter Euben, Stanley Fish, Michael Allen Gillespie, Ruth W. Grant, Stanley Hauerwas, David A. Hoekema, Elizabeth Kiss, Patchen Markell, Susan Jane McWilliams, Wilson Carey McWilliams, J. Donald Moon, James Bernard Murphy, Noah Pickus, Julie A. Reuben, George Shulman, Elizabeth V. Spelman. (shrink)

This collection uses Susan Sontag's "Notes on 'Camp'" as a foundation from which to explore current topics related to camp. It recognizes Sontag's work as significant in spurring examination of the phenomenon but also limited in its descriptive rather than philosophical, theoretical, and conceptual nature.