Philosophical debates about the metaphysics of time typically revolve around two contrasting views of time. On the A-theory, time is something that itself undergoes change, as captured by the idea of the passage of time; on the B-theory, all there is to time is events standing in before/after or simultaneity relations to each other, and these temporal relations are unchanging. Philosophers typically regard the A-theory as being supported by our experience of time, and they take it that the B-theory clashes (...) with how we experience time and therefore faces the burden of having to explain away that clash. In this paper, we investigate empirically whether these intuitions about the experience of time are shared by the general public. We asked directly for people’s subjective reports of their experience of time—in particular, whether they believe themselves to have a phenomenology as of time’s passing—and we probed their understanding of what time’s passage in fact is. We find that a majority of participants do share the aforementioned intuitions, but interestingly a minority do not. (shrink)

Recent studies have suggested that while both adults and children hold past-future hedonic preferences – preferring painful experiences to be in the past and pleasurable experiences to lie in the future – these preferences are abandoned when the quantity of pain or pleasure under consideration is greater in the past than in the future. We examined whether such preferences might be affected by the utility people assign to experiential memories, since the recollection of events can itself be pleasurable or aversive, (...) and we examined the developmental trajectory of the value that people assign to experiential memories of past painful experiences. Using a task in which we manipulated hypothetical memory loss in a series of brief vignettes, we found that for some adults, but not for children, the disutility attached to the recollection of painful past events outweighed the disutility of living through future painful events. Between middle childhood and adulthood, experiential memory appears to assume a more important role in determining the value that people assign to past experiences and in mitigating bias toward the future. (shrink)

It seems self-evident that people prefer painful experiences to be in the past and pleasurable experiences to lie in the future. Indeed, it has been claimed that, for hedonic goods, this preference is absolute (Sullivan, 2018). Yet very little is known about the extent to which people demonstrate explicit preferences regarding the temporal location of hedonic experiences, about the developmental trajectory of such preferences, and about whether such preferences are impervious to differences in the quantity of envisaged past and future (...) pain or pleasure. We find consistent evidence that, all else being equal, adults and children aged 7 and over prefer pleasure to lie in the future and pain in the past and believe that other people will too. They also predict that other people will be happier when pleasure is in the future rather than the past but sadder when pain is the future rather than the past. Younger children have the same temporal preferences as adults for their own painful experiences, but prefer their pleasure to lie in the past, and do not predict that others’ levels of happiness or sadness vary dependent on whether experiences lie in the past or the future. However, from the age of 7, temporal preferences were typically abandoned at the earliest opportunity when the quantity of past pain or pleasure was greater than the quantity located in the future. Past-future preferences for hedonic goods emerge early developmentally but are surprisingly flexible. (shrink)

People hold intuitive theories of the physical world, such as theories of matter, energy, and motion, in the sense that they have a coherent conceptual structure supporting a network of beliefs about the domain. It is not yet clear whether people can also be said to hold a shared intuitive theory of time. Yet, philosophical debates about the metaphysical nature of time often revolve around the idea that people hold one or more “common sense” assumptions about time: that there is (...) an objective “now”; that the past, present, and future are fundamentally different in nature; and that time passes or flows. We empirically explored the question of whether people indeed share some or all of these assumptions by asking adults to what extent they agreed with a set of brief statements about time. Across two analyses, subsets of people's beliefs about time were found consistently to covary in ways that suggested stable underlying conceptual dimensions related to aspects of the “common sense” assumptions described by philosophers. However, distinct subsets of participants showed three mutually incompatible profiles of response, the most frequent of which did not closely match all of philosophers’ claims about common sense time. These exploratory studies provide a useful starting point in attempts to characterize intuitive theories of time. (shrink)

We address Dubourg and Baumard's claim that imaginary worlds are most appealing early in the lifespan when the exploratory drive is highest. Preschool-age children prefer fictions set in the real world, and fantastical information can be difficult for children to represent in real time. We speculate that a drive to explore imaginary worlds may emerge after children acquire substantial real-world skills and knowledge. An account of age effects on fictional preferences should encompass developmental change.

This article provides current Schwartz Values Survey (SVS) data from samples of business managers and professionals across 50 societies that are culturally and socioeconomically diverse. We report the society scores for SVS values dimensions for both individual- and societal-level analyses. At the individual-level, we report on the ten circumplex values sub-dimensions and two sets of values dimensions (collectivism and individualism; openness to change, conservation, self-enhancement, and self-transcendence). At the societal-level, we report on the values dimensions of embeddedness, hierarchy, mastery, affective (...) autonomy, intellectual autonomy, egalitarianism, and harmony. For each society, we report the Cronbach’s α statistics for each values dimension scale to assess their internal consistency (reliability) as well as report interrater agreement (IRA) analyses to assess the acceptability of using aggregated individual level values scores to represent country values. We also examined whether societal development level is related to systematic variation in the measurement and importance of values. Thus, the contributions of our evaluation of the SVS values dimensions are two-fold. First, we identify the SVS dimensions that have cross-culturally internally reliable structures and within-society agreement for business professionals. Second, we report the society cultural values scores developed from the twenty-first century data that can be used as macro-level predictors in multilevel and single-level international business research. (shrink)

The earlier volume in this series dealt with two religions of Indian origin, namely, Buddhism and Jainism. The Indian religious scene, however, is characterized by not only religions which originated in India but also by religions which entered India from outside India and made their home here. Thus religious life in India has been enlivened throughout its history by the presence of religions of foreign origin on its soil almost from the very time they came into existence. This volume covers (...) three such religions—Zoraoastrianism, Judaism, and Islam. In the case of Zoraostianism, even its very beginnings are intertwined with India, as Zoroastrianism reformed a preexisting religion which had strong links to the Vedic heritage of India. This relationship took on a new dimension when a Zoroastrian community, fearing persecution in Persia after its Arab conquest, sought shelter in western India and ultimately went on to produce India’s pioneering nationalist in the figure of Dadabhai Naoroji ( 1825-1917), also known as the Grand Old Man of India. Jews found refuge in south India after the destruction of the Temple by the Romans in 70 C.E. and have remained a part of the Indian religious scene since then, some even returning to Israel after it was founded in 1948. Islam arrived in Kerala as soon as it was founded and one of the earliest mosques in the history of Islam is found in India. Islam differs from the previously mentioned religions inasmuch as it went on to gain political hegemony over parts of the country for considerable periods of time, which meant that its impact on the religious life of the subcontinent has been greater compared to the other religions. It has also meant that Islam has existed in a religiously plural environment in India for a longer period than elsewhere in the world so that not only has Islam left a mark on India, India has also left its mark on it. Indeed all the three religions covered in this volume share this dual feature, that they have profoundly influenced Indian religious life and have also in turn been profoundly influenced by their presence in India. (shrink)

Is the societal-level of analysis sufficient today to understand the values of those in the global workforce? Or are individual-level analyses more appropriate for assessing the influence of values on ethical behaviors across country workforces? Using multi-level analyses for a 48-society sample, we test the utility of both the societal-level and individual-level dimensions of collectivism and individualism values for predicting ethical behaviors of business professionals. Our values-based behavioral analysis indicates that values at the individual-level make a more significant contribution to (...) explaining variance in ethical behaviors than do values at the societal-level. Implicitly, our findings question the soundness of using societal-level values measures. Implications for international business research are discussed. (shrink)

This book provides practical and research-based chapters that offer greater clarity about the particular kinds of teacher reflection that matter and avoids talking about teacher reflection generically, which implies that all kinds of reflection are of equal value.

The earlier volume in this series dealt with two religions of Indian origin, namely, Buddhism and Jainism. The Indian religious scene, however, is characterized by not only religions which originated in India but also by religions which entered India from outside India and made their home here. Thus religious life in India has been enlivened throughout its history by the presence of religions of foreign origin on its soil almost from the very time they came into existence. This volume covers (...) three such religions—Zoraoastrianism, Judaism, and Islam. In the case of Zoraostianism, even its very beginnings are intertwined with India, as Zoroastrianism reformed a preexisting religion which had strong links to the Vedic heritage of India. This relationship took on a new dimension when a Zoroastrian community, fearing persecution in Persia after its Arab conquest, sought shelter in western India and ultimately went on to produce India’s pioneering nationalist in the figure of Dadabhai Naoroji ( 1825-1917), also known as the Grand Old Man of India. Jews found refuge in south India after the destruction of the Temple by the Romans in 70 C.E. and have remained a part of the Indian religious scene since then, some even returning to Israel after it was founded in 1948. Islam arrived in Kerala as soon as it was founded and one of the earliest mosques in the history of Islam is found in India. Islam differs from the previously mentioned religions inasmuch as it went on to gain political hegemony over parts of the country for considerable periods of time, which meant that its impact on the religious life of the subcontinent has been greater compared to the other religions. It has also meant that Islam has existed in a religiously plural environment in India for a longer period than elsewhere in the world so that not only has Islam left a mark on India, India has also left its mark on it. Indeed all the three religions covered in this volume share this dual feature, that they have profoundly influenced Indian religious life and have also in turn been profoundly influenced by their presence in India. (shrink)

ABSTRACT While claiming to be a much-needed corrective to the dual disappointments of structuralism and post-structuralism, one is starting to get the sense that affect may have simply inverted, rather than resolved, the binary of form/feeling. Yet emerging within and against the affective turn is a re-turn to structure as the condition of possibility for affectivity. From this re-turn, which I'll term affective formalism, is culled the transdisciplinary exemplars reviewed here: Ruth Leys's The Ascent of Affect, Gary Genosko's Critical (...) Semiotics, Eugenie Brinkema's The Forms of the Affects, with a nod to Eve Sedgwick's Touching Feeling. Far from caging affect, these new books suggest a return to form, once again, with feeling. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Shaping Public Theology: Selections from the Writings of Max L. Stackhouse ed. by Scott R. Paeth, E. Harold Breitenberg Jr., and Hak Joon LeeKara N. SladeShaping Public Theology: Selections from the Writings of Max L. Stackhouse Edited by Scott R. Paeth, E. Harold Breitenberg Jr., and Hak Joon Lee grand rapids, mi: eerdmans, 2014. 392 pp. $40.00Shaping Public Theology is the second major collection of essays focused on (...) the work of Max Stackhouse to appear since his retirement from Princeton Theological Seminary, where he served as the Rimmer and Ruth de Vries Professor of Reformed Theology and Public Life. The first, Public Theology for a Global Society, was a Festschrift composed of short pieces by his former students and colleagues, edited by Deirdre King Hainsworth and Scott R. Paeth. Shaping Public Theology, which is also edited by Paeth along with E. Harold Breitenberg Jr. and Hak Joon Lee, is a helpfully representative compilation of Stack-house’s own writing across the span of his long and prolific career. As such, it demonstrates both the generous aspirations and the significant limitations of “public theology” as Stackhouse envisioned it, as a theologically informed discourse that should be equally accessible to Christians, people of other faiths, and people of no faith or religious background. [End Page 213]The first of the book’s three sections, “Interpreting the Tradition of Public Theology,” places Stackhouse in conversation with other figures in Christian theology and ethics, both past and present. These essays locate him firmly within the strand of Christian thought inhabited by Ernst Troeltsch, Walter Rauschenbusch, and Paul Tillich, and they also reflect his significant and ongoing disagreements with some of his contemporaries, including Alasdair MacIntyre and Stanley Hauerwas. The second section, “Developing a Method for Public Theology,” provides a useful summary of Stackhouse’s distinctive theological method, defining public theology and its relationship to individuals, communities, institutions, and states. The third and final section, “Constructing a Global Public Theology,” turns to one of the major focal points of Stackhouse’s work, examining the role of public theology in the context of globalization. The text concludes with a brief summary contributed by the editors, a response from Stackhouse describing both how his thought has changed over the years and the gaps that he perceives in his work, and a comprehensive bibliography.As a collection, Shaping Public Theology provides the reader with a broad overview of the predominant themes in Stackhouse’s work. The essays demonstrate his abiding concern for an apologetic and universal framework for Christian ethics as well as his emphasis on the covenantal basis for that framework. Stackhouse’s affinity for both the Reformed tradition and the ideals of the Social Gospel movement are also evident throughout the text. In addition many of the essays reflect his ongoing engagement with the theme of “the global” and with globalization not only as a locus of critique but also as the vehicle for “the prospect of a world-comprehending culture, with a new recognition of certain common moral standards” (162).Whether these ideas are theologically helpful, however, is a matter of long-standing disagreement that will not be resolved in the limited space of this review. By treating the covenant between the Triune God and Israel as merely one instance of a “universal moral law,” and by moving from that particular to the universal through the doctrine of the Trinity, Stackhouse participates in a significant—and significantly problematic—strain of thought within the Christian imaginary (67). While he may reject the particularity espoused by George Lindbeck, Hauerwas, et al., he remains grounded within his own particularity with its own decidedly fraught history: that of the modern, progressive, Western civilizing project. As a work of moral theology, this text does have significant limitations. However, as a document of the history of Christian ethics of the twentieth century, Shaping Public Theology is a useful addition to the literature, both for research and for teaching purposes. [End Page 214]Kara N. SladeDuke UniversityCopyright © 2015 Society of Christian Ethics... (shrink)

" Biosemantics " was the title of a paper on mental representation originally printed in The Journal of Philosophy in 1989. It contained a much abbreviated version of the work on mental representation in Language Thought and Other Biological Categories. There I had presented a naturalist theory of intentional signs generally, including linguistic representations, graphs, charts and diagrams, road sign symbols, animal communications, the "chemical signals" that regulate the function of glands, and so forth. But the term " biosemantics " (...) has usually been applied only to the theory of mental representation. Let me first characterize a more general class of theories called "teleological theories of mental content" of which biosemantics is an example. Then I will discuss the details that distinguish biosemantics from other naturalistic teleological theories. (shrink)

Each story is presented as a narrative, so readers can ponder: What would I do if this happened to me? When they've finished the book, they'll feel prepared with an array of theoretical and practical approaches for thinking on their feet.

Readers of this book are sure to view the ethics of incentives in a new light.

Toni Morrison suggests that storytelling is a highly effective way of structuring knowledge, and that the harnessing of a clever allegory, the search for well-patterned language is a constant, provocative engagement with the contemporary world. This article considers the ways poetry, imagination, and well-patterned language are utilized in the philosophies of Ralph Waldo Emerson, Richard Rorty, and Leonard Harris. The author notes that there are apparent similarities between Rorty and Harris, but one should also notice that there are significant differences (...) in these two philosophical positions. The author ultimately argues that Harris's move toward poetry and well-patterned language is extremely powerful and needed if people wish to move beyond a well-established set of values and norms. Harris prods us to tell thought-provoking, engaging stories—to intricately tuck knowledge into allegory and well-patterned language—but do it without being an apologist for the prevailing bourgeois liberal democratic tradition. In this manner, the harnessing of metaphor and clever allegory, the creative engagement with poetry and well-patterned language (in philosophy) is a provocative means of engaging the oppression, dispossession, and immiseration of the contemporary world. (shrink)

A realist, powers‐based metaphysics is very much on the table in contemporary metaphysics, and is beginning to take hold in philosophy of mind and philosophy of science. On this picture, causality is (roughly) a matter of the powers that things have to effect change(s) in other things. The realist view is at odds with every version of Humeanism, according to all of which causation is not, in the end, about the exercise of powers, but rather, in one way or another, (...) about regular sequences. The chapter has two parts. In the first part the chapter considers how it is that analytic philosophers of social science have been able thus far to side‐step the critique of Humeanism. In the second part, the chapter considers how analytic philosophy of social science might look different, were Humeanism no longer to be its tacit metaphysics. (shrink)

Semantics is a bridge discipline between linguistics and philosophy; but linguistics student are rarely able to reach that bridge, let alone cross it to inspect and assess the activity on the other side. Professor Kempson's textbook seeks particularly to encourage such exchanges. She deals with the standard linguistic topics like componential analysis, semantic universals and the syntax-semantics controversy. But she also provides for students with no training in philosophy or logic an introduction to such central topics in the philosophy of (...) language as logical form, truth, speech acts, analyticity, entailment and presupposition. The exposition throughout is deliberately argumentative rather than descriptive, introducing the student step by step to the major problems in theoretical semantics. Special emphasis is placed on the need to consider individual arguments within the overall perspective of semantics as an integral part of general linguistic theory. Written primarily as a textbook for undergraduates and graduates in linguistics departments, this book will also be useful to undergraduates in philosophy and in psychology where linguistics is a part of their course. (shrink)

Martin Luther King, Jr.'s cosmopolitanism -- Communal-political ethics I : vision and norms -- Communal-political ethics II : virtues and practice -- Martin Luther King, Jr., and glocality -- Constructive Kingian global ethics -- Kingian global ethics and world religions -- Kingian global ethics and neoliberal capitalism -- Kingian global ethics and the United States -- Conclusion: March toard the great world house.

Biomedical engineering technologies such as brain–machine interfaces and neuroprosthetics are advancements which assist human beings in varied ways. There are exciting yet speculative visions of how the neurosciences and bioengineering may influence human nature. However, these could be preparing a possible pathway towards an enhanced and even posthuman future. This article seeks to investigate several ethical themes and wider questions of enhancement, transhumanism and posthumanism. Four themes of interest are: autonomy, identity, futures, and community. Three larger questions can be asked: (...) will everyone be enhanced? Will we be “human” if we are not, one day, transhuman? Should we be enhanced or not? The article proceeds by concentrating on a widespread and sometimes controversial application: the cochlear implant, an auditory prosthesis implanted into Deaf patients. Cochlear implantation and its reception in both the deaf and hearing communities have a distinctive moral discourse, which can offer surprising insights. The paper begins with several points about the enhancement of human beings, transhumanism’s reach beyond the human, and posthuman aspirations. Next it focuses on cochlear implants on two sides. Firstly, a shorter consideration of what technologies may do to humans in a transhumanist world. Secondly, a deeper analysis of cochlear implantation’s unique socio-political movement, its ethical explanations and cultural experiences linked with pediatric cochlear implantation—and how those wary of being thrust towards posthumanism could marshal such ideas by analogy. As transhumanism approaches, the issues and questions merit continuing intense analysis. (shrink)

Andrea R English, Ruth Heilbronn; Decolonizing the Curriculum: Philosophical Perspectives – An Introduction, Journal of Philosophy of Education,, qhae043.

Tim Maudlin’s argument for the inconsistency of Cramer’s Transactional Interpretation (TI) of quantum theory has been considered in some detail by Joseph Berkovitz, who has provided a possible solution to this challenge at the cost of a significant empirical lacuna on the part of TI. The present paper proposes an alternative solution in which Maudlin’s charge of inconsistency is evaded but at no cost of empirical content on the part of TI. However, Maudlin’s argument is taken as ruling out Cramer’s (...) heuristic “pseudotime” explanation of the realization of one transaction out of many. (shrink)

Leibniz was a divine concurrentist. That is to say, when it came to the question of how God’s causal power relates to the natural causal activity of creatures, Leibniz held that both God and the creature are directly involved in the occurrence of these effects.

Tim Maudlin's argument for the inconsistency of Cramer's Transactional Interpretation of quantum theory has been considered in some detail by Joseph Berkovitz, who has provided a possible solution to this challenge at the cost of a significant empirical lacuna on the part of TI. The present paper proposes an alternative solution in which Maudlin's charge of inconsistency is evaded but at no cost of empirical content on the part of TI. However, Maudlin's argument is taken as ruling out Cramer's heuristic (...) "pseudotime" explanation of the realization of one transaction out of many. (shrink)

Incentives are typically conceived as a form of trade, and so voluntariness appears to be the only ethical concern. As a consequence, incentives are often considered ethically superior to regulations because they are voluntary rather than coercive. But incentives can also be viewed as one way to get others to do what they otherwise would not; that is, as a form of power. When incentives are viewed in this light, many ethical questions arise in addition to voluntariness: What are the (...) responsibilities of the powerful in using incentives? Can incentives be manipulative or exploitative, even if people are free to refuse them? Like all other forms of power, incentives can be abused. This paper develops criteria for distinguishing their legitimate from their illegitimate uses, viz. legitimacy of purpose, voluntariness, and effect on character. The criteria are then applied to three cases: plea bargaining, recruiting medical research subjects, and motivating children to learn. Thinking of incentives in terms of.. (shrink)

Achieving accurate skin tones is one of the most challenging tasks in digital photography. Master this challenge with professional photographer Lee Varis as he covers a range of skin: women and men, young and old, various tones, in-studio and outdoors, tattoos, and more. His step-by-step tutorials and before-and-after illustrations demonstrate various techniques for topics such as digital-specific lighting challenges and what can and cannot be done in post-process. A free CD-ROM accompanies the book and contains sample image files to use (...) while following the tutorials, plus equipment recommendations and technical reference materials that enhance and reinforce the instruction. Order your copy of this practical guide today and get a complete start-to-finish approach to integrating everything from posing models to shooting and retouching candid scenes. (shrink)

I try to focus our differences by examining the relation between what Dennett has termed "the intentional stance" and "the design stance." Dennett takes the intentional stance to be more basic than the design stance. Ultimately it is through the eyes of the intentional stance that both human and natural design are interpreted, hence there is always a degree of interpretive freedom in reading the mind, the purposes, both of Nature and of her children. The reason, or at least a (...) reason, is that intentional interpretation is holistic, hence indeterminate, for the kinds of reasons given by Davidson and Quine. In contrast, I take the design stance to be more basic than the intentional stance. Intentional attributions express our best guesses about the locations of effects of certain kinds of natural design. And although there is often indeterminacy, ambiguity, or vagueness concerning what it is that natural selection (or learning) has selected for, these indeterminacies and vaguenesses are local, not holistic. There is reason to suppose that the better portion of Nature's purposes and the intentional states of her children are determinate in content within quite closely defined limits. I propose to defend this position as well as I can, so as to call from Dennett his own views on precisely where our paths separate (if they really do). (shrink)

Pervasive though it is in modern life, the concept of self-esteem is often viewed with distrust. This paper departs from an idea that was recently aired by Richard Smith: that we might be better off without this concept. The meaning of self-esteem is explored within four ‘homes’: the self-help industry, social science, therapy and education. It is suggested that the first two use a ‘simple’ concept of self-esteem that indeed we are better off without. This concept eliminates the distinction between (...) truthfulness and delusion, and relies on a chimera of quantifiability. The much richer concept of situated self-esteem is explored, and it is argued that low self-esteem in children (often narcissistically disguised) should command the attention of educators. Teachers should address this through education and communication, and reject the idea (prevalent in the USA) of boosting self-esteem through a content-free curriculum. (shrink)

This article focuses on the access of people in developing countries to medications and medical services that are readily available to inhabitants of industrialized countries. There are, of course, other critical dimensions of public health that require action on a global scale. These include relief for large numbers of people who are starving or living at nearly subsistence levels; provision of a supply of clean, potable water for populations deprived of that essential resource; and the consequences for local agricultural production (...) in countries in which globalization has led to deforestation of vast portions of the land. The focus here on access to health services and needed medications is not intended to minimize the importance of these other areas of global health. (shrink)

In his essay "Consumers Need Information: Supplementing Teleosemantics with an Input Condition" (this issue) Nicholas Shea argues, with support from the work of Peter Godfrey-Smith (1996), that teleosemantics, as David Papinau and I have articulated it, cannot explain why "content attribution can be used to explain successful behavior." This failure is said to result from defining the intentional contents of representations by reference merely to historically normal conditions for success of their "outputs," that is, of their uses by interpreting or (...) consuming mechanisms, bypassing the more traditional focus, of those who would naturalize intentional content, on causal or informational inputs. Shea proposes to "add an input condition to teleosemantics," requiring that simple representations must carry "correlational information." I am grateful to Shea for his paper, as it presents me with an opportunity to clarify two fairly central features of my position on intentional content, one of which seems to have been overlooked in the literature (Millikan 1993a), the other of which I have stated previously only in a confusing way (Millikan 2004, Chapters 3-4). The first clarification concerns the general form that I take explanation by reference to intentional states to have. The second concerns my description of "locally recurrent natural information," why this kind of information is needed in place of Shea's "correlational information" to explain what feeds simple representational systems, and why no reference to natural information is needed to account for the success of behaviors by reference to the truth of representations that motivate them. (shrink)

The commitment to evidence-based practice in clinical psychology requires scientific investigation of the effects of treatment and mechanisms of change. Empirical evidence suggests that mindfulness-based treatments provide clinically meaningful improvement for people suffering from many important problems, including depression, anxiety, pain, and stress. However, the processes of change that produce these beneficial outcomes are not entirely clear. Central questions include whether mindfulness training leads to increases in the general tendency to respond mindfully to the experiences of daily life, and if (...) so, whether these changes are responsible for the improvements in mental health that are often observed. Answering these questions requires methods for assessing mindfulness. Several tools for this purpose are now available and early evidence suggests that they are useful and informative, despite shortcomings that require additional work. This paper summarizes the rationale for mindfulness questionnaires, the methods used to construct them, and research findings on their utility. Challenges related to maintaining consistency with Buddhist conceptions of mindfulness while applying psychological research methods to the study of its assessment are discussed. (shrink)

: This article considers what contribution the work of John Rawls can make to questions about animal ethics. It argues that there are more normative resources in A Theory of Justice for a concern with animal welfare than some of Rawls's critics acknowledge. However, the move from A Theory of Justice to Political Liberalism sees a depletion of normative resources in Rawlsian thought for addressing animal ethics. The article concludes by endorsing the implication of A Theory of Justice that we (...) look for ways other than rights discourse to respect and protect the well-being of animals. (shrink)

Leibniz was a divine concurrentist. That is to say, when it came to the question of how God’s causal power relates to the natural causal activity of creatures, Leibniz held that both God and the creature are directly involved in the occurrence of these effects.

While it is uncontroversial to point to the liberal roots of feminism, a major issue in English-language feminist political thought over the last few decades has been whether feminism's association with liberalism should be relegated to the past. Can liberalism continue to serve feminist purposes? This book examines the positions of three contemporary feminists - Martha Nussbaum, Susan Moller Okin and Jean Hampton - who, notwithstanding decades of feminist critique, are unwilling to give up on liberalism. This book examines why, (...) and in what ways, each of these theorists believes that liberalism offers the normative and political resources for the improvement of women's situations. It also brings out and tries to explain and evaluate the differences among them, notwithstanding their shared allegiance to liberalism. In so doing, the books goes to the heart of recent debates in feminist and political theory. (shrink)

Spinoza semble adopter une position pleinement norninaliste lorsqu’il discue des notions universelles dans l’Ethique, mais on y trouve aussi plusieurs arguments où, semble-t-il, des universaux sont présupposés. La solution avancé par plusieurs commentateurs, y compris Haserot, est que Ie système spinoziste est d’inspiration platoniste, et qu’il faut réinterpréter les passages d’apparence nominaliste pour les accorder avec Ie platonisme ou l’essentialisme. J’argurnente qu’un tel procédé n’est justifié ni par Ie texte ni par la structure du système de Spinoza. L’interprétation du spinozisme (...) que je propose Ie place dans Ie cadre logique du nominalisme contemporain, à I’instar du système de Nelson Goodman, par exemple. (shrink)