In "Amazing Grace," the best-loved of all hymns, John Newton's allusions to the drama of his life tell the story of a youth who was a virtual slave in Sierra Leone before ironically becoming a slave trader himself. Liverpool, his home port, was the center of the most colossal, lucrative, and inhumane slave trade the world has ever known. A gradual spiritual awakening transformed Newton into an ardent evangelist and anti-slavery activist. Influenced by Methodists George Whitefield and John (...) Wesley, Newton became prominent among those favoring a Methodist-style revival in the Church of England. This movement stressed personal conversion, simple worship, emotional enthusiasm, and social justice. While pastoring a poor flock in Olney, he and poet William Cowper produced a hymnal containing such perennial favorites as "Glorious Things of Thee Are Spoken" and "God Moves in a Mysterious Way." Later, while serving a church in London, Newton raised British consciousness on the immorality of the slave trade. The account he gave to Parliament on the atrocities he had witnessed helped William Wilberforce obtain legislation to abolish the slave trade in England. Newton's life story convinced many who are "found" after being "lost" to sing Gospel hymns as they lobbied for civil rights legislation. His close involvement with both capitalism and evangelicalism, the main economic and religious forces of his era, provide a fascinating case study of the relationship of Christians to their social environment. In an afterword on Newtonian Christianity, Phipps explains Newton's critique of Karl Marx's thesis that religious ideals are always the effect of what produces the most profit. Phipps relies on accounts Newton gives in his ship journal, diary, letters, and sermons for this most readable scholarly narrative. (shrink)

in Cambridge Handbook of Consciousness edited by Zelazo P., Moscovitch M. and Thompson E. (2007).

The rubric “The Late Derrida,” with all puns and ambiguities cheerfully intended, points to the late work of Jacques Derrida, the vast outpouring of new writing by and about him in the period roughly from 1994 to 2004. In this period Derrida published more than he had produced during his entire career up to that point. At the same time, this volume deconstructs the whole question of lateness and the usefulness of periodization. It calls into question the “fact” of his (...) turn to politics, law, and ethics and highlights continuities throughout his oeuvre. The scholars included here write of their understandings of Derrida’s newest work and how it impacts their earlier understandings of such classic texts as Glas and Of Grammatology . Some have been closely associated with Derrida since the beginning—both in France and in the United States—but none are Derrideans. That is, this volume is a work of critique and a deep and continued engagement with the thought of one of the most significant philosophers of our time. It represents a recognition that Derrida’s work has yet to be addressed—and perhaps can never be addressed—in its totality. (shrink)

The overall goal of this essay is to explore the initial findings of neuroscientific research on meditation; in doing so, the essay also suggests potential avenues of further inquiry. The essay consists of three sections that, while integral to the essay as a whole, may also be read independently. The first section, “Defining Meditation,” notes the need for a more precise understanding of meditation as a scientific explanandum. Arguing for the importance of distinguishing the particularities of various traditions, the section (...) presents the theory of meditation from the paradigmatic perspective of Buddhism, and it discusses the difficulties encountered when working with such theories. The section includes an overview of three practices that have been the subject of research, and it.. (shrink)

in Cambridge Handbook of Consciousness edited by Zelazo P., Moscovitch M. and Thompson E. (2007).

A key focus for agri-food scholars today pertains to emerging “alternative food movements,” particularly their long-term viability, and their potential to induce transitions in our prevailing conventional global agri-food systems. One under-studied element in recent research on sustainability transitions more broadly is the role of disruptive events in the emergence or expansion of these movements. We present the findings of a case study of the effect of a sudden acute food safety crisis—bovine spongiform encephalopathy, or mad cow disease—on alternative beef (...) production in the Province of Alberta, Canada. Employing the conceptual lens of Sustainability Transition Theory, we explore the perspectives of conventional and alternative beef producers, treating alternative beef production as a niche operating within the dominant regime of global industrial agri-business. Three key findings are presented here. First, food safety risks and disruptive events can emerge as a direct consequence of the socio-ecological contradictions embedded in industrial agriculture, representing an opportunity for expansion of agricultural niches. Second, certain features of socio-economic regimes can also contribute to niche emergence, such as an economic system that disenfranchises beef-producing families. Finally, our study highlights the high level of diversity among niche agents and the complex and nuanced nature of their support for the niche. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Emperor’s Daughter, the Wise Rabbi, and the Realtor’s FaceliftJohn Davidson and Ruhama WeissFour decades ago during the clinical years of medical school, my (JD) first patient–care efforts included serendipitous contacts with three non–physician mentors. Each a rabbi. Each a Texan. Each of a different generation. Each acting in a pastoral care role in Houston’s Texas Medical Center. By sharing with all–comers their command of the two–millennia–old rabbinic (...) literary corpus, especially its aggadic, or nonlegal texts, they changed me forever. Theological dogma was not their passion. Caregiving for their hospitalized congregants was. And in so doing, they opened gates of discovery to rabbinic stories (aggadot) as articles of faith to be put into action for patients, staff, students, and doctors alike. These unexpected gifts have catalyzed and sustained my medical career and personal life ever since.The most influential of those stories was the famous Talmudic tale of the eminent Rabbi Eliezer (Babylonian Talmud, Bava Metzia 59b) using every conceivable means to support his view in a dispute, including miracles and a voice of approval from Heaven. His colleagues refused to assent to the singularity of his methods or arrival. They insisted on reasoning their way through to a majority decision based on consideration of the evidence at hand with the tools available. The tale ends with a joyous, proud, yet defeated parental deity declaring, “My children have bested Me, my children have bested Me.”The legend empowered me as a student to speak my mind in seeking to value the methodical, collaborative process of clinical decision–making over the sometimes ferocious voices of “the experts.” It continues to resurface decades later in daily efforts at finding common ground with both patients and other clinicians as we try to figure out, “what to do.” For more on this topic see my article, “Empathy and Integrative Thinking: Talmudic Paradigms for the Essentials of a Medical Interview” found in Medical Humanities.Just as those rabbis in the 1970’s told their stories in order to make sense of worldly and spiritual matters, so have I come now to appreciate the value of similar narratives for my patients and myself. Sometimes stories are shared in a near prescriptive fashion. Sometimes they are recalled silently as a compass suggesting the next step in an interview or treatment process. These rabbinic tales come to mind during clinical encounters after years of personal reflection on favorite texts and even more often in the midst of weekly if not daily textual study as a central element of my Jewish religious life. This practice has led to a realization that recalling rabbinic texts in contemporary clinical contexts is neither far–fetched nor irrelevant. At times it is uncannily helpful. Two millennia are not so long ago.During the past year, an Israeli colleague (RW) and I have revisited various Talmudic passages on a regular basis. Unlike Texas four decades ago, now I have learned with a pastoral care clinician who is a “hevruta,” or study partner, from the same Hebrew root as “haver,” meaning “friend.” Ours is a centuries–old way of study consisting of a pair of learners conversing freely on equal footing as they wrestle with interpreting a chosen, often familiar, text in a new way. My hevruta and I parse verbs. We examine articles. We question redundancy and grammatical reversals. We search for allusions. We read closely. We do all of this for its sake alone. It is part of our spiritual journey. It is one way we search for God. We engage the words on the page or screen and talk to each other.It is also a dyadic effort whose process and content bear a likeness to that of a doctor and a patient as they try to dialogue together regarding a patient’s concerns and the doctor’s capacity to help. Here, too, there is give and take, an attention to details, a reinterpretation of the past, and a reconsidering of the present. It is not surprising that the fruits of an ongoing dialogue on one stage with a hevruta, related to rabbinic stories and grammatical puzzlements, is of use on another... (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Peter Abelard (1079–1142 ce) was the most wide‐ranging philosopher of the twelfth century. He quickly established himself as a leading teacher of logic in and near Paris shortly after 1100. After his affair with Heloise, and his subsequent castration, Abelard became a monk, but he returned to teaching in the Paris schools until 1140, when his work was condemned by a Church Council at Sens. His logical writings were based around discussion of the “Old Logic”: Porphyry's Isagoge, aristotle'S Categories and (...) On Interpretation and boethius'S textbook on topical inference. They comprise a freestanding Dialectica (“Logic”; probably c.1116), a set of commentaries (known as the Logica [Ingredientibus], c. 1119) and a later (c. 1125) commentary on the Isagoge (Logica Nostrorum Petititoni Sociorum or Glossulae). In a work Abelard called his Theologia, issued in three main versions (between 1120 and c.1134), he attempted a logical analysis of trinitarian relations and explored the philosophical problems surrounding God's claims to omnipotence and omniscience. The Collationes (“Debates,” also known as “Dialogue between a Christian, a Philosopher and a Jew”; probably c.1130) present a rational investigation into the nature of the highest good, in which the Christian and the Philosopher (who seems to be modeled on a philosopher of pagan antiquity) are remarkably in agreement. The unfinished Scito teipsum (“Know thyself,” also known as the “Ethics”; c.1138) analyses moral action. (shrink)

In some musical genres, professional performers play live shows many times a week. Arduous touring schedules bring encounters with wildly diverse audiences across many different performance ecologies. We investigate the kinds of creativity involved in such repeated live performance, kinds of creativity that are quite unlike songwriting and recording, and examine the central factors that influence musicians’ wellbeing over the course of a tour. The perspective of the professional musician has been underrepresented in research on relations between music and wellbeing, (...) with little attention given to the experience of touring. In this case study, we investigate influences on positive and negative performance experiences for the four professional musicians of Australian pop/rock band Cloud Control. Geeves conducted intensive cognitive ethnographic fieldwork with Cloud Control members over a two-week national Australian tour for their second album, Dream Cave (2013). Adapting a Grounded Theory approach to data analysis, we found the level of wellbeing musicians reported and displayed on tour to be intimately linked to their creative performance experiences through the two emergent, overarching and interdependent themes of Performance Headspace (PH) and Connection with Audience (CA). We explore these themes in detail and provide examples to demonstrate how PH and CA can feed off each other in virtuous ways that positively shape musicians’ wellbeing, or loop in vicious ways that negatively shape musicians’ wellbeing. We argue that their creative practice, in thus re-enacting musical performance afresh in each venue’s distinctive setting, emerges within unique constraints each night, and is in a sense a co-creation of the crowd and the band. (shrink)

Talents that selectively facilitate the acquisition of high levels of skill are said to be present in some children but not others. The evidence for this includes biological correlates of specific abilities, certain rare abilities in autistic savants, and the seemingly spontaneous emergence of exceptional abilities in young children, but there is also contrary evidence indicating an absence of early precursors of high skill levels. An analysis of positive and negative evidence and arguments suggests that differences in early experiences, preferences, (...) opportunities, habits, training, and practice are the real determinants of excellence. Key Words: exceptional ability; expertise; gift; innate capacity; music; potential; prodigy; specific ability; talent. (shrink)

Presents a radically different yet complete explanation of the fossil record and the diversity of organic life. Answers the question of how man and other species originated.

This supplement to Prudentia 2003 contains a series of papers written by previous students and colleagues of professor Chris Dearden, former professor of classics at Victoria university of Wellington.

This landmark collection of essays by six renowned philosophers explores the implications of the contentious realism/antirealism debate for epistemology. The essays examine issues such as whether epistemology needs to be realist, the bearing of a realist conception of truth on epistemology, and realism and antirealism in terms of a pragmatist conception of epistemic justification. Richard Rorty's essay provides a critical commentary on the other five.

This Response addresses eight issues raised in the commentaries: (1) the question of how innate talents should be defined; (2) relationships between the talent account and broader views concerning genetic variability; (3) the quality of the empirical evidence for and against the talent account; (4) the possible involvement of innate influences on specific abilities; (5) the possibility of talent-like phenomena in autistic savants; (6) alternative explanations of exceptional expertise at skills; (7) practical and educational implications of the talent account and (...) alternative positions. Finally, (8), we conclude by discussing the impact of the commentaries on our own views. (shrink)

Recent EEG studies on the early postmortem interval that suggest the persistence of electrophysiological coherence and connectivity in the brain of animals and humans reinforce the need for further investigation of the relationship between the brain’s activity and the dying process. Neuroscience is now in a position to empirically evaluate the extended process of dying and, more specifically, to investigate the possibility of brain activity following the cessation of cardiac and respiratory function. Under the direction of the Center for Healthy (...) Minds at the University of Wisconsin-Madison, research was conducted in India on a postmortem meditative state cultivated by some Tibetan Buddhist practitioners in which decomposition is putatively delayed. For all healthy baseline and postmortem subjects presented here, we collected resting state electroencephalographic data, mismatch negativity, and auditory brainstem response. In this study, we present HB data to demonstrate the feasibility of a sparse electrode EEG configuration to capture well-defined ERP waveforms from living subjects under very challenging field conditions. While living subjects displayed well-defined MMN and ABR responses, no recognizable EEG waveforms were discernable in any of the tukdam cases. (shrink)

Lower plasma levels of high-density lipoproteins in adolescents with type 2 diabetes have been associated with a higher pulse wave velocity, a marker of arterial stiffness. Evidence suggests that HDL proteins or particle subspecies are altered in T2D and these may drive these relationships. In this work, we set out to reveal any specific proteins and subspecies that are related to arterial stiffness in youth with T2D from proteomics data. Plasma and PWV measurements were previously acquired from lean and T2D (...) adolescents. Each plasma sample was separated into 18 fractions and evaluated by mass spectrometry. Then, we applied a validated network-based computational approach to reveal HDL subspecies associated with PWV. Among 68 detected phospholipid-associated proteins, we found that seven were negatively correlated with PWV, indicating that they may be atheroprotective. Conversely, nine proteins show positive correlation with PWV, suggesting that they may be related to arterial stiffness. Intriguingly, our results demonstrate that apoA-I and histidine-rich glycoprotein may reverse their protective roles and become antagonistic in the setting of T2D. Furthermore, we revealed two arterial stiffness-associated HDL subspecies, each of which contains multiple PWV-related proteins. Correlation and disease association analyses suggest that these HDL subspecies might link T2D to its cardiovascular-related complications. (shrink)

This paper contests the standard reading, due to Bilgrami and Glüer, that Davidson is an anti-normativist about word-meaning. Their case for his anti-normativism rests on his avowed anti-conventionalism about word-meaning. While not denying Davidson’s anti-conventionalism, I argue in the central part of the paper devoted to Bilgrami that the constitutive role that charity must play in interpretation for Davidson puts pressure on his anti-conventionalism, ultimately forcing a more tempered anti-conventionalism than Bilgrami allows. Simply put, my argument is (...) that two central doctrines of Davidson’s—constitutive charity and anti-conventionalism—do not sit easily together in the project of interpreting speakers of our home language and that if they are to be made compatible, it is his anti-conventionalism that gets weakened. This ushers a certain meaning normativism into Davidson’s view. To strengthen my case for reading Davidson as a normativist about word-meaning, I respond to two important arguments against his alleged normativism: first, that meaning normativity is incompatible with the truism that the relation between a word and its meaning is arbitrary and, second, that constitutive charity far from ushering in meaning normativity is incompatible with it. (shrink)

Alan Turing advocated a kind of functionalism: A machine M is a thinker provided that it responds in certain ways to certain inputs. Davidson argues that Turing’s functionalism is inconsistent with a cer-tain kind of epistemic externalism, and is therefore false. In Davidson’s view, concepts consist of causal liasons of a certain kind between subject and object. Turing’s machine doesn’t have the right kinds of causal li-asons to its environment. Therefore it doesn’t have concepts. Therefore it doesn’t think. (...) I argue that this reasoning is entirely fallacious. It is true that, in some cases, a causal liason between subject and object is part of one’s concept of that object. Consequently, to grasp certain propositions, one must have certain kids of causal ties to one’s environment. But this means that we must rethink some old views on what rationality is. It does not mean, pace Davidson, that a precondition for being rational is being causally embedded in one’s environment in a certain way. If Tur-ing’s machine isn’t capable of thinking (I leave it open whether it is or is not), that has nothing to do with its lacking certain kinds of causal con-nections to the environment. The larger significance of our discussion is this: rationality consists either in one’s ability to see the bearing of purely existential propositions on one another or rationality is simply not to be understood as the ability see the bearing that propositions have on one another. (shrink)

RÉSUMÉ : Dans son récent recueil d’articles Language, Truth and History, Donald Davidson semble pencher en faveur d’une philosophie du langage mettant l’accent sur la notion de l’intention communicative du sujet parlant; en quoi il se rapproche du point de vue de Paul Grice. Si cela est juste, la pensée de Davidson se serait dégagée de l’approche sémantique formelle qu’il soutenait dans ses Inquiries into Truth and Interpretation. Dans cet article, je soutiens que, bien qu’il y ait beaucoup (...) de similitudes entre ces deux penseurs, Davidson n’a pas abandonné ses précédentes vues sur le langage. (shrink)