This book explores the complicated question of the regulating of speech at universities in South Africa. The authors discuss whether the potential harm of hate speech is sufficient justification for limiting free speech—and how doing so may affect the democratic project.

Teaching and Learning as a Pedagogic Pilgrimage is premised on an argument that if higher education is to remain responsive to a public good, then teaching and learning must be in a perpetual state of reflection and change. It argues in defence of teaching and learning as constitutive of a pedagogic pilgrimage and draws on a range of scholars and theories to explore concepts such as transcendental journeys, belief, hope and imagination. The main objective of the book is to show (...) how teaching and learning ought to be reconsidered in relation to that which lies beyond the parameters of the encounters, as well as that which is intrinsic to the encounters. This book gives shape to rituals and routines of engagement and debate, before extending the limitations in deliberative pedagogic encounters to offer desirable outcomes in which both student and teacher can practice a spiritual take on teaching and learning along a continuum of ongoing action. Themes explored in the chapters include the following: Faith and deliberative encounters Post-human ethics of care in teaching and learning Diffracted teaching and learning This book will be of great interest to academics, researchers and post-graduate students in the fields of philosophy of education, and teaching and learning in the philosophy of education. It will also appeal to school and university educators, policymakers and prospective teachers. (shrink)

This handbook presents a comprehensive introduction to the core areas of philosophy of education combined with an up-to-date selection of the central themes. It includes 95 newly commissioned articles that focus on and advance key arguments; each essay incorporates essential background material serving to clarify the history and logic of the relevant topic, examining the status quo of the discipline with respect to the topic, and discussing the possible futures of the field. The book provides a state-of-the-art overview of philosophy (...) of education, covering a range of topics: Voices from the present and the past deals with 36 major figures that philosophers of education rely on; Schools of thought addresses 14 stances including Eastern, Indigenous, and African philosophies of education as well as religiously inspired philosophies of education such as Jewish and Islamic; Revisiting enduring educational debates scrutinizes 25 issues heavily debated in the past and the present, for example care and justice, democracy, and the curriculum; New areas and developments addresses 17 emerging issues that have garnered considerable attention like neuroscience, videogames, and radicalization. The collection is relevant for lecturers teaching undergraduate and graduate courses in philosophy of education as well as for colleagues in teacher training. Moreover, it helps junior researchers in philosophy of education to situate the problems they are addressing within the wider field of philosophy of education and offers a valuable update for experienced scholars dealing with issues in the sub-discipline. Combined with different conceptions of the purpose of philosophy, it discusses various aspects, using diverse perspectives to do so. Contributing Editors: Section 1: Voices from the Present and the Past: Nuraan Davids Section 2: Schools of Thought: Christiane Thompson and Joris Vlieghe Section 3: Revisiting Enduring Debates: Ann Chinnery, Naomi Hodgson, and Viktor Johansson Section 4: New Areas and Developments: Kai Horsthemke, Dirk Willem Postma, and Claudia Ruitenberg. (shrink)

The belief that we are living in a post-truth age raises a number of complex, paradoxical questions. Does it suggest, for example, that truth no longer matters? Or, that the idea of truth no longer exists? The university, of course, has long been associated with the interests of truth – not only in searching for truth, but in telling the truth. This is made evident in its emphasis on logic, rationality, deliberation, debate, reason, contemplation, reflection and academic freedom. Truth, and (...) its ensuing perspectives, perceptions, agreements and conflicts, are what makes a university what it is. As such, the university is as enmeshed in versions of truth, as it is in versions of power – which serves only to confirm the necessity for a continuous interrogation of these truths, and hence, power. In principle, academic freedom infers that both members of staff and students at universities have the right to engage in intellectual engagement and debate, without fear of censorship. In practice, however, when we take stock of academic freedom in spaces of higher education, we see growing patterns of shutting down, and closing off, rather than opening up. The interest of this article, therefore, is to consider how the university can remain discursively open to that which is new, unfamiliar and unpopular, while simultaneously, doing no harm – either to itself or its students. (shrink)

In May 2017, yet another South African university became a site of hate speech. Three students chose to display Nazi-inspired posters, which advertised an ‘Anglo-Afrikaner student’ event, under the motto ‘Fight for Stellenbosch’. That the posters provoked the response which it so obviously sought, was evident in the student outrage, and the swift condemnation from university management. Neither the prevalence of hate speech, nor its predictable responses, is new. The central concern of this article is to consider the extent to (...) which tolerance can offer a plausible response to hate speech. The questions which arise, however, are: Does the right to divergent viewpoints hold the same legitimacy as antagonistic ones? When is the boundary between legitimate and hate speech breached? Does a democracy imply the tolerance of all forms of speech? Or, are there limits to the forms of speech that a democracy ought to tolerate? (shrink)

Nuraan Davids and Yusef Waghid make the argument that philosophy and education are intertwined as action concepts with the potential to affect teacher education practices. This book addresses pertinent philosophical concepts in education and how these concepts impact teaching, learning, and management as classroom practices.

The teaching profession in South Africa, like elsewhere in the world, is regulated by the specific codes of conduct, as stipulated by the South African Council for Educators. While common criticisms against SACE include failing to ensure the registration of all teachers, and not adequately dealing with the unprofessional conduct of teachers, it is the question of whether SACE can act as an ethical regulator, which attracts the most attention. Seemingly, there exists a tension between the legalistic approach to ethical (...) deliberation, as contained in SACE, and the real experiences of teachers, which teachers argue, are neither understood nor taken into account by SACE. In considering whether it is at all possible to teach teachers how to act ethically, or how to use their ethical judgement, the article turns its attention to the inter-related practices of deliberation, belonging and inclusion, as manifestations of ethical teaching. (shrink)

This book examines how democratic education is conceptualised by exploring understandings of emotions in learning. The authors argue that emotion is both an embodiment and enhancement of democratic education: that rationality and emotion are not separate entities, but exist on a continuum. While democratic education would not exist if it were incommensurate with reason, making judgements about the human condition could not happen without invoking emotion. Synthesising Muslim scholarship with the perspectives of the Western world, the book draws on scholars (...) such as Ibn al-Arabi, Ibn Sina and Fazlur Rahman to offer an enriched and expanded notion of democratic education. This engaging and reflective work will be of interest and value to students and scholars of educational philosophy and cultural studies. (shrink)

Education in democratic South Africa has been saddled with the extraordinary task of sanitising a once dehumanising and splintered education system into a singular narrative of social justice and creative, problem-solving individuals. This extraordinary effort has witnessed a pendulum swing from the openness of outcomes-based education, to a less flexible National Curriculum Statement, and recently, to what has been criticised as a too restrictive Curriculum Assessment Policy Statement. In its narrow focus on ‘assessment for learning’, CAPS appears to be trapped (...) in a particular understanding of teaching and learning that can be understood only in terms of measurement, thereby discounting education as happening outside that which can be measured. In this article, I contend, firstly, that while education is not averse to measurement, it cannot be allowed to dominate the educative process. Instead, it is possible to reconcile measurement, as expressed through a ‘language of needs’ with a language of ‘coming into presence’, which recognises that learners enter the education arena with their own ideas of what is known and yet to be known. Secondly, I argue, that if a post-apartheid education system hopes to re-humanise its citizens and society, then this will only be possible through cultivating a curriculum, which is understood as a process of socially just encounters—one which is always in becoming, and therefore not necessarily measurable. (shrink)

Conventional teacher education programmes do not equip practitioners adequately to navigate ethically complex situations that arise in teaching. One initiative responding to this deficit is ‘Philosophy for Teachers’ (‘P4T’), a 24-hour residential approach to community philosophy. Piloted originally in England, a further workshop took place in South Africa in October 2017, comprising student teachers, teacher educators and philosophers from three historically different universities in the Western Cape. Significant new insights to emerge included greater clarity on the respective contributions of P4T (...) and other initiatives already applying ‘P4C’ to address professional ethics within teacher education. In particular, P4T re-framed within this new context can be seen to create shared space for reflection on teacher identity and the complexity of difference and ‘otherness’ in classroom practice. (shrink)

ABSTRACT As academics, we do not only produce and reproduce knowledge; we also produce our citizenship as a social and agonistic space. There are nuances embedded within academic citizenship – unqualifiable, but compelling in their production and reproduction of power dynamics, bringing into disrepute notions of academic citizenship as a homogenous or inclusive space. There are ways of being and becoming within citizenship that might be less readily conceivable, and hence, slip beneath the radar of scholarly scrutiny and debates.We have (...) yet to delve into how we come into the presence of one another. In offering an expanded understanding of academic citizenship as alterity, I argue that academic citizenship has to involve wading into a curious uncertainty about the other so that the immensity of diversity, its unknown-ness, is brought to bear on the university, not as fear and estrangement, but as a rupture with a continuity of Othering. (shrink)

The global #MeToo movement has precipitated a reckoning with gendered, sexual, and other forms of harassment and bullying in higher education. In academia, harassment is rooted in the history of re...

In post-apartheid South Africa, a foregrounding of democratic citizenship education through broadened and inclusive participation is especially evident in a decentralised school-based leadership, management, and governance system. Policy-wise, the involvement of parents in School Governing Body (SGB) structures is seen as an enactment of representative and collective consultation, key to the democratisation of schooling and education. In practice, however, the wide-sweeping authority of SGBs, has allowed several schools to continue a historical narrative of exclusion and inequality, effectively widening the gaps (...) between historically advantaged and disadvantaged schools, and putting into effect renewed tensions of inequality and inequity. Key questions arise: has the state erred in its trust of SGBs to enact democratisation? Or are there limits to what democratisation can achieve? In considering these questions, the article explores re-considerations of governance so that interpretations of democratisation of schools are not used in the subversion of education as a public good. (shrink)

Women’s bodies, states Benhabib (Dignity in adversity: human rights in troubled times, Oxford University Press, Oxford, 2011: 168), have become the site of symbolic confrontations between a re-essentialized understanding of religious and cultural differences and the forces of state power, whether in their civic-republican, liberal-democratic or multicultural form. One of the main reasons for the emergence of these confrontations or public debates, says Benhabib (2011: 169), is because of the actual location of ‘political theology’. She asserts that within the context (...) of globalization, the concept of ‘political theology’ is complicated by its unstable location between religion and the public square; between the private and official; and between individual rights to freedom of religion versus state security and public well-being. Ultimately, therefore, the nature of the tension between religion as a political theology and the forces of state power can at best be described as a clash between identities of a collective nature (as envisaged by the nation-state) and identities of an individual nature (as manifested in different religions and cultures). Ongoing attempts to counter the ascendancy of religion, and as will be discussed in this article, specifically the ascendancy and visibility of Islamic identity as practiced by Muslim women, has brought into serious debate the notion of a (post) secular society and its implications for religious rights. What emerges from the state’s insistence that individuals not be allowed to enter the public discourse as religious beings, are, on the one hand, the constraints imposed on Muslim women by liberal democracies, and on the other hand, that Islam, as represented by Muslim women, is not constitutive of democratic citizenship. Will the inclusion and recognition of Muslim women, therefore, necessarily augment a democratic citizenship agenda, and will it lead to an alleviation of the conflict? Then, in exploring a re-articulation of an inclusive citizenship—one which is held accountable by its minimization of social inequality—what ought to be the parameters of inclusion and how should it unfold differently to what is already happening in liberal democracies? (shrink)

Underscoring recurrent calls for the decolonization of university curricula in South Africa are underexplored presumptions that by only disrupting theoretical content, universities might release themselves from a colonialist grasp, that continues to dominate and distort higher education discourse. While it might be the case that certain theories hold enormous authoritative, ‘truthful’ sway, as propagated through western interpretations and norms, there are inherent problems in exclusively approaching the decolonization project as a content-based hurdle, removed from the subjectivities of students’ social, lived (...) and learning realities. The argument advanced in this article is that until the epistemic harm of colonialism and apartheid are afforded careful recognition and attention – as in focusing on the lived experiences, realities, and stories of individuals - the hard work of de-legitimizing coloniality, and its implicit structures of hegemonies and binaries cannot unfold. In addressing these harms, I commence by describing some of the contexts of epistemic harm, promulgated through colonialism and apartheid. This is followed by a consideration of decolonization, both as theory and practice-within-context. Here, I also foreground the #Rhodesmustfall campaign, as a particular moment of painful clarity about why decolonization, as well as transformation have faltered in higher education in South Africa. In the second half, I focus on the necessity of prioritising storytelling as a deep manifestation of decolonization. Stories, I maintain, provide access into unknown lives, and can subvert the invisible, normative framings, which dictate how we live in this world. As a manifestation of decolonization, students’ stories hold profound implications for the recognition and affirmation of pluralist identities, histories, knowledge, values, and worldviews. (shrink)

Despite unimaginable geopolitical reform and re-humanisation, which saw South Africa transition from colonialism, to apartheid, and now, to a democracy, Muslim education has retained both its character and content. Overdue questions remain unanswered as it becomes evident that while politics and the world of Muslims have shifted – locally and globally – Muslim education in South Africa has remained unchanged ideologically and pedagogically. With Arendt’s seminal essay, ‘Crisis in education’, at the back of our minds, we ask whether a lack (...) of crisis in Muslim education and hence Muslim communities in South Africa, is, in fact, its crisis? Has the cocooning of Muslim education rendered its educational institutions and communities incapable of self-critique, reflection and interrogation? The Islamisation or integration of Muslim education, we posit – in light of a skewed understanding and implementation - has not been responded to persuasively. Put differently, Islamisation, as a recognition that a crisis in Muslim education has unfolded, has not been appropriately understood and its implementation seems to have exonerated a crisis in Muslim education to the extent that such a crisis has been subtly ignored. That is, Islamisation itself presented a crisis to Muslim education with very few, if any scholars, willing to engage with it as a crisis of Muslim education, to which we offer a democratic response. (shrink)

If Islam continues to evoke skepticism, as it has done most intensely since 9/11, then it stands to reason that its tenets and education are viewed with equal mistrust, and as will be highlighted in this special issue, equal misunderstanding. The intention of this special edition is neither to counter the accusations Islam stands accused of, nor to offer solutions to the myriad challenges facing Muslims in majority and minority Muslim countries. As will be evidenced in the diverse offering of (...) this compilation, the intention is to offer a different perspective, an opportunity, perhaps, to glance at both the tensions and the possibilities that Islam and Muslims have to offer not to only others, but, perhaps, more importantly, to themselves. As such, in many instances the edition, while attempting to encompass as broad a spectrum as possible in terms of multiplicity of religiosity and lived experiences of Muslims and Muslim society, is at once also a critical refection on what Muslims themselves often neglect. This means, that perhaps the tensions inherent in Islam are not so much externally constructed, as they are shaped by the reluctance of some Muslims to critically engage with their own Muslimness and way of being. (shrink)

Inasmuch as Muslim governments all over the world dissociate themselves from despicable acts of terror, few can deny the brutality and violence perpetrated especially by those in authoritative positions like political governments against humanity. Poignant examples are the ongoing massacre of Muslim communities in Syria, Iraq, Afghanistan and Pakistan by those government or rebel forces intent on eliminating the other whom they happen to find unworthy of living. This article attempts to map Islamic education’s response to violence and terror often (...) perpetrated against people considered to be in vehement disagreement with another, for instance, Muslim rebel forces assassinating Christians in Syria and destroying ancient monasteries, Muslim jihadist fighters kidnapping and assassinating people in revengeful acts of terror and Muslim government militia quelling resistant forces that oppose the government’s so-called reformist agenda. In arguing against any form of violence, we show how Islamic education cannot and should not be associated with any act of violence. Put differently, we take issue with any act of violence even if minimally applied to disrupt acts of violence. On the contrary, we argue that Islamic education is intimately connected to the practice of public deliberation that engenders a community of becoming that will always undermine violence. We develop our argument in the following way: firstly, we give an account of a maximalist view of Islamic education in relation to the notion of a Muslim community in becoming; secondly, in relation to Agamben’s seminal thoughts on potentiality and becoming, we show that a Muslim community in becoming is averse to violence; finally, we argue as to how forgiveness, risk-taking and civility as instances of deliberation can counteract terror, more specifically on the part of a Muslim community in potentiality and becoming. (shrink)

The euphoria of the recent Arab Spring that was initiated in northern African countries such as Tunisia, Egypt and Libya and spilled over to Bahrain, Yemen and Syria brings into question as to whether democratic citizenship education or more pertinently, education for democratic citizenship can successfully be cultivated in most of the Arab and Muslim world. In reference to the Gulf Cooperation Council countries (Bahrain, Kuwait, Saudi Arabia, Qatar, Oman and the United Arab Emirates) in the Middle East, we argue (...) that unless gender inequality, mostly instigated by religious-tribal and patriarchal perspectives, is eradicated, it would be impossible to engender any plausible conception of education for democratic citizenship in most of the Arab and Muslim world. Our thesis rests on an understanding that, firstly, education in the Arab and Muslim world is located in an impoverished view of education for Muslims; and secondly, that the notable absence of democratic citizenship is enhanced by gender-based discrimination in society especially in the professions and politics. We contend that education for democratic citizenship in the Arab and Muslim world is necessary and ought to be framed along a pluralist imaginary of citizenship. However, considering the continued prevalence of authoritarianism at politico-social levels our argument is that it seems feasible to enhance and at times disrupt the cultivation of national education drawing on some of the features of a pluralist imaginary of citizenship. (shrink)

In many ways, Ron Barnett’s academic oeuvre is unique. Without a doubt, he is one of the (if not the) most central founding academics of the research field ‘the philosophy of higher education’, whi...

For philosophers of education who hold on to the optimistic hope that democracy education can play a part in halting the decline of democracy, Davids and Waghid point the way towards its potential contribution when approached by making inclusion foundational to democratic education. Taking a poststructuralist approach as the best way to articulate an expanded conception of inclusion, this book makes the case that there is an urgent need for a reconsidered conception of democratic education that appropriately addresses race, (...) ethnicity and gender. This review's critical appreciation of Davids and Waghids book explores their analysis of inclusion, noting its illuminating use of examples of exclusion in South African education which are also relevant to wider contexts beyond the specificities of apartheid and post-apartheid South Africa. In raising some questions about their arguments, I express reservations about the book's predominant focus on race, ethnicity and gender as markers of identity. This is at the expense of class and material exclusion—and hence of distributive justice as a dimension of democratic inclusion. The review concludes with a discussion of how philosophy of education itself might be democratically inclusive, in response to the authors' account of whiteness and their experiences of exclusion. (shrink)

In this book, which thoroughly revises and greatly expands his classic work Sameness and Substance, David Wiggins retrieves and refurbishes in the light of twentieth-century logic and logical theory certain conceptions of identity, of substance and of persistence through change that philosophy inherits from its past. In this new version, he vindicates the absoluteness, necessity, determinateness and all or nothing character of identity against rival conceptions. He defends a form of essentialism that he calls individuative essentialism, and then a form (...) of realism that he calls conceptualist realism. In a final chapter he advocates a human being-based conception of the identity and individuation of persons, arguing that any satisfactory account of personal memory must make reference to the life of the rememberer himself. This important book will appeal to a wide range of readers in metaphysics, philosophical logic, and analytic philosophy. (shrink)

Lipsey and Lancaster's "general theory of second best" is widely thought to have significant implications for applied theorizing about the institutions and policies that most effectively implement abstract normative principles. It is also widely thought to have little significance for theorizing about which abstract normative principles we ought to implement. Contrary to this conventional wisdom, I show how the second-best theorem can be extended to myriad domains beyond applied normative theorizing, and in particular to more abstract theorizing about the normative (...) principles we should aim to implement. I start by separating the mathematical model used to prove the second-best theorem from its familiar economic interpretation. I then develop an alternative normative-theoretic interpretation of the model, which yields a novel second best theorem for idealistic normative theory. My method for developing this interpretation provides a template for developing additional interpretations that can extend the reach of the second-best theorem beyond normative theoretical domains. I also show how, within any domain, the implications of the second-best theorem are more specific than is typically thought. I conclude with some brief remarks on the value of mathematical models for conceptual exploration. (shrink)

Artificial intelligence has historically been conceptualized in anthropomorphic terms. Some algorithms deploy biomimetic designs in a deliberate attempt to effect a sort of digital isomorphism of the human brain. Others leverage more general learning strategies that happen to coincide with popular theories of cognitive science and social epistemology. In this paper, I challenge the anthropomorphic credentials of the neural network algorithm, whose similarities to human cognition I argue are vastly overstated and narrowly construed. I submit that three alternative supervised learning (...) methods—namely lasso penalties, bagging, and boosting—offer subtler, more interesting analogies to human reasoning as both an individual and a social phenomenon. Despite the temptation to fall back on anthropomorphic tropes when discussing AI, however, I conclude that such rhetoric is at best misleading and at worst downright dangerous. The impulse to humanize algorithms is an obstacle to properly conceptualizing the ethical challenges posed by emerging technologies. (shrink)

A collection of 14 essays honoring the life and work of Oxford philosopher Wiggins touching on topics from ancient philosophy to ethics, metaphysics and the theory of meaning. The contributing scholars debate many of the seminal issues of Wiggins' work, including the determinancy of distinctness, relative identity, naturalism in ethics, logic and truth in moral judgments, and the practical wisdom of Aristotle. The collection uniquely features replies by Wiggins to each of the papers. Annotation copyright by Book News, Inc., Portland, (...) OR. (shrink)

Drawing on work of the past decade, this volume brings together articles from the philosophy, history, and sociology of science, and many other branches of the biological sciences. The volume delves into the latest theoretical controversies as well as burning questions of contemporary social importance. The issues considered include the nature of evolutionary theory, biology and ethics, the challenge from religion, and the social implications of biology today (in particular the Human Genome Project).

According to dispositionalism about modality, a proposition <p> is possible just in case something has, or some things have, a power or disposition for its truth; and <p> is necessary just in case nothing has a power for its falsity. But are there enough powers to go around? In Yates (2015) I argued that in the case of mathematical truths such as <2+2=4>, nothing has the power to bring about their falsity or their truth, which means they come out both (...) necessary and not possible. Combining this with axiom (T), it is easy to derive a contradiction. I suggested that dispositionalists ought to retreat a little and say that <p> is possible just in case either p, or there is a power to bring it about that p, grounding the possibility of mathematical propositions in their truth rather than in powers. Vetter’s (2015) has the resources to provide a response to my argument, and in her (2018) she explicitly addresses it by arguing for a plenitude of powers, based on the idea that dispositions come in degrees, with necessary properties a limiting case of dispositionality. On this view there is a power for <2+2=4>, without there being a power to bring about its truth. In this paper I argue that Vetter’s case for plenitude does not work. However, I suggest, if we are prepared to accept metaphysical causation, a case can be made that there is indeed a power for <2+2=4>. (shrink)

Why study notations, diagrams, or more broadly the variety of nonverbal “representations” or “signs” that are used in mathematical practice? This chapter maps out recent work on the topic by distinguishing three main philosophical motivations for doing so. First, some work (like that on diagrammatic reasoning) studies signs to recover norms of informal or historical mathematical practices that would get lost if the particular signs that these practices rely on were translated away; work in this vein has the potential to (...) broaden our view of the specific normativity of mathematics beyond logical proof. Second, some work focuses on signs to highlight the open-ended and “nonrigorous” aspects of mathematical practice, and the role of these aspects in the historical development of mathematics. The third motivation is based on the following observation: the reason differences in signs matter in mathematics is that humans are finite agents, with cognitive and computational limitations. Accordingly, studying signs can be a way to study how human computational constraints shape the mathematics that we do, and to tackle the topic of mathematical understanding. (shrink)

The typical kind of color realism is reductive: the color properties are identified with properties specified in other terms (as ways of altering light, for instance). If no reductive analysis is available — if the colors are primitive sui generis properties — this is often taken to be a convincing argument for eliminativism. That is, realist primitivism is usually thought to be untenable. The realist preference for reductive theories of color over the last few decades is particularly striking in light (...) of the generally anti-reductionist mood of recent philosophy of mind. The parallels between the mind—body problem and the case of color are substantial enough that the difference in trajectory is surprising. While dualism and non-reductive physicalism are staples, realist primitivism is by and large a recent addition to the color literature. And it remains a minority position, although one that is perhaps gaining support. In this paper, we investigate whether it should be accepted, and conclude it should not be. (shrink)

We propose a formal framework for interpretable machine learning. Combining elements from statistical learning, causal interventionism, and decision theory, we design an idealised explanation game in which players collaborate to find the best explanation for a given algorithmic prediction. Through an iterative procedure of questions and answers, the players establish a three-dimensional Pareto frontier that describes the optimal trade-offs between explanatory accuracy, simplicity, and relevance. Multiple rounds are played at different levels of abstraction, allowing the players to explore overlapping causal (...) patterns of variable granularity and scope. We characterise the conditions under which such a game is almost surely guaranteed to converge on a optimal explanation surface in polynomial time, and highlight obstacles that will tend to prevent the players from advancing beyond certain explanatory thresholds. The game serves a descriptive and a normative function, establishing a conceptual space in which to analyse and compare existing proposals, as well as design new and improved solutions. (shrink)

This is an in-depth study of J.G. Fichte’s philosophy of mathematics and theory of geometry. It investigates both the external formal and internal cognitive parallels between the axioms, intuitions and constructions of geometry and the scientific methodology of the Fichtean system of philosophy. In contrast to “ordinary” Euclidean geometry, in his Erlanger Logik of 1805 Fichte posits a model of an “ursprüngliche” or original geometry – that is to say, a synthetic and constructivistic conception grounded in ideal archetypal elements that (...) are grasped through geometrical or intelligible intuition. -/- Accordingly, this study classifies Fichte’s philosophy of mathematics as a whole as a species of mathematical Platonism or neo-Platonism, and concludes that the Wissenschaftslehre itself may be read as an attempt at a new philosophical mathesis, or “mathesis of the mind.” -/- “This work testifies to the author's exact and extensive knowledge of the Fichtean texts, as well as of the philosophical, scientific and historical contexts. Wood has opened up completely new paths for Fichte research, and examines with clarity and precision a domain that up to now has hardly been researched.” Professor Dr. Marco Ivaldo -/- “This study, written in a language distinguished by its limpidity and precision, and constantly supported by a close reading of the Fichtean texts and secondary literature, furnishes highly detailed and convincing demonstrations. In directly confronting the difficult historical relationship between the Wissenschaftslehre and mathematics, the author has broken new ground that is at once stimulating, decidedly innovative, and elegantly audacious.” Professor Dr. Emmanuel Cattin. (shrink)

I argue that virtual reality is a sort of genuine reality. In particular, I argue for virtual digitalism, on which virtual objects are real digital objects, and against virtual fictionalism, on which virtual objects are fictional objects. I also argue that perception in virtual reality need not be illusory, and that life in virtual worlds can have roughly the same sort of value as life in non-virtual worlds.

In 1962, the philosopher Richard Taylor used six commonly accepted presuppositions to imply that human beings have no control over the future. David Foster Wallace not only took issue with Taylor's method, which, according to him, scrambled the relations of logic, language, and the physical world, but also noted a semantic trick at the heart of Taylor's argument. _Fate, Time, and Language_ presents Wallace's brilliant critique of Taylor's work. Written long before the publication of his fiction and essays, Wallace's thesis (...) reveals his great skepticism of abstract thinking made to function as a negation of something more genuine and real. He was especially suspicious of certain paradigms of thought-the cerebral aestheticism of modernism, the clever gimmickry of postmodernism-that abandoned "the very old traditional human verities that have to do with spirituality and emotion and community." As Wallace rises to meet the challenge to free will presented by Taylor, we witness the developing perspective of this major novelist, along with his struggle to establish solid logical ground for his convictions. This volume, edited by Steven M. Cahn and Maureen Eckert, reproduces Taylor's original article and other works on fatalism cited by Wallace. James Ryerson's introduction connects Wallace's early philosophical work to the themes and explorations of his later fiction, and Jay Garfield supplies a critical biographical epilogue. (shrink)

Die theoretische Logik, auch mathematische oder symbolische Logik genannt, ist eine Ausdehnung der fonnalen Methode der Mathematik auf das Gebiet der Logik. Sie wendet fUr die Logik eine ahnliche Fonnel­ sprache an, wie sie zum Ausdruck mathematischer Beziehungen schon seit langem gebrauchlich ist. In der Mathematik wurde es heute als eine Utopie gelten, wollte man beim Aufbau einer mathematischen Disziplin sich nur der gewohnlichen Sprache bedienen. Die groBen Fortschritte, die in der Mathematik seit der Antike gemacht worden sind, sind zum (...) wesentlichen Teil mit dadurch bedingt, daB es gelang, einen brauchbaren und leistungsfahigen Fonnalismus zu finden. - Was durch die Formel­ sprache in der Mathematik erreicht wird, das solI auch in der theoretischen Logik durch diese erzielt werden, namlich eine exakte, wissenschaftliche Behandlung ihres Gegenstandes. Die logischen Sachverhalte, die zwischen Urteilen, Begriffen usw. bestehen, finden ihre Darstellung durch Formeln, deren Interpretation frei ist von den Unklarheiten, die beim sprachlichen Ausdruck leicht auftreten konnen. Der Dbergang zu logischen Folgerungen, wie er durch das SchlieBen geschieht, wird in seine letzten Elemente zerlegt und erscheint als fonnale Umgestaltung der Ausgangsfonneln nach gewissen Regeln, die den Rechenregeln in der Algebra analog sind; das logische Denken findet sein Abbild in einem LogikkalkUl. Dieser Kalkiil macht die erfolgreiche Inangriffnahme von Problemen moglich, bei denen das rein inhaltliche Denken prinzipiell versagt. Zu diesen gehort z. B. (shrink)

Interpretation -- Introduction -- Interpreting Plato -- The political culture of Plato's early dialogues -- Dialogue -- Character and history -- The mouthpiece principle -- Forms of evidence -- Desire -- Socrates and eros -- The subjectivist conception of desire -- Instrumental and terminal desire -- Rational and irrational desires -- Desire in the critique of Akrasia -- Interpreting Lysis -- The deficiency conception of desire -- Inauthentic friendship -- Platonic desire -- Antiphilosophical desires -- Knowledge -- Excellence as wisdom (...) -- The epistemic unity of excellence -- Dunamis and technê -- Goodness and form -- The epistemological priority of definitional knowledge -- Ordinary ethical knowledge -- Method -- The Socratic fallacy -- Socrates' pursuit of definitions -- Hupothesis -- Two postulates -- The geometrical illustration -- Geometrical analysis -- The method of reasoning from a postulate -- Elenchus and hupothesis -- Knowledge and aitia -- F-conditions -- Cognitive security -- Aporia -- Forms of aporia -- Dramatic aporia -- The example of Charmides -- Charmides as autobiography -- The politics of Sôphrosunê -- Critias' Philotimia -- Self-knowledge and the knowledge of knowledge -- Knowledge of knowledge and knowledge of the good -- Philosophy and the polis. (shrink)

First published in 1995, The Visual Brain in Action remains a seminal publication in the cognitive sciences. For this new edition, a very substantial and illustrated epilogue has been added to the book in which Milner and Goodale review the key developments that support or challenge the views that were put forward in the first edition.

Japan and the Enemies of Open Political Science argues that Eurocentric blindness is a scientific failing, not a moral one. In a way true of no other political system, Japan's greatness has the potential to enliven and reform almost all the main branches of Western Political Science. David Williams criticizes Western social science, Anglo-American Philosophy and French Theory and explains why mainstream economists, historians of political thought and postculturalists have ignored Japan's modern achievements. Williams demonstrates why the renewal of social (...) science and the nurturing of a "a philosophy of the Pacific Century" requires a sustained act of intellectual demolition. (shrink)

There have been serious controversies in the latter part of the 20th century about the roles and functions of scientific and medical research. In whose interests are medical and biomedical experiments conducted and what are the ethical implications of experimentation on subjects unable to give competent consent? From the decades following the Second World War and calls for the global banning of medical research to the cautious return to the notion that in controlled circumstances, medical research on human subjects is (...) in the best interest of the given individual and the broader population, this book addresses the key implications of experimentation on humans. This volume covers major ethical themes within biomedical research providing historical, philosophical, legal and policy reflections on the literature and specific issues in the field of research on human subjects. Focusing on special populations (the elderly, children, prisoners and the cognitively impaired) it represents the most up-to-date review of the special ethical and legal conflicts that arise with relation to experimentation on subjects from these groups. In the light of current initiatives for law reform pertaining to research ethics the world over, this volume provides a timely, comprehensive and provocative exploration of the field. The volume has been carefully organized to present important philosophical perspectives on organizing principles that should underlie any practical application. A forward-looking historical review of the regulatory regimes of principal jurisdictions, including of the legal controls already in place, provides the backdrop for future policy initiatives. Additionally, in the light of global restructuring of health care systems, several chapters have been devoted to epidemiological research and related issues. (shrink)

While there are many legal textbooks on the laws of armed conflict and academic works on ethical issues in international relations, this is the first text on the relevance of legal and normative issues in military practice. It covers the entire spectrum of military operations and is written with military deicision-makers particularly in mind.

Extant theoretical work on the political resource curse implies that dependence on resource revenues should decrease autocracies’ likelihood of democratizing but not necessarily affect democracies’ chances of survival. Yet most previous empirical studies estimate models that are ill-suited to address this claim. We improve upon earlier studies, estimating a dynamic logit model that interacts a continuous measure of resource dependence with an indicator of regime type using data from 166 countries, covering the period from 1816-2006. We find that an increase (...) in resource dependence at time t - 1 increases the likelihood of autocratic persistence at t, but has no appreciable effect on democratic survival. We go beyond existing empirical studies to show that increases in resource dependence have persistent and substantial cumulative effects on autocracies' likelihood of becoming democratic over the long-term, showing that the total effect of resource dependence on regime type is much larger than the short-term (one period) effect indicates. (shrink)