It was almost a century ago that a double polarity emerged in the Russian episteme, and in particular in the theory of art and literature. The vertical axis came to be dominated by the official doctrine of Marxism–Leninism, high up—in the position of power, below was whatever was left of autonomous scholarship. The horizontal axis was where the concepts of analytics and those of synthetics in the theory and practice of art and culture were positioned. In the Russia of the (...) 1920s, this vertical polarity was clearly represented by the official doctrines of the ruling ideology of the party and the state. However, unlike in the Stalin era that was to follow, this dominance was not yet dependent solely on the brutal use of force, which allowed the avant-garde concepts of analytics and synthetics alike to develop in all areas of culture and art (futurism vs acmeism, constructivism vs suprematism, etc.), even if this cultural field was becoming more and more restricted and suppressed. In the theory of art and literature, the analytical ideas of Russian formalism (exemplified by Shklovskii, Eikhenbaum, Tynianov, but also Zhirmunskii, Vinogradov, or Tomashevskii) stood in opposition to the explicitly synthetic ones of the so-called “formal-philosophical school”—with the latter represented by the Moscow GAKhN = Gosudarstvennaia Akademiia Khudozhestvennykh Nauk (the State Academy of Art Sciences) and the Leningrad GIII = Gosudarstvennyi Institut Istorii Iskusstv (the State Institute of Art History). The GAKhN was under the philosophical dominance of the phenomenologist Gustav Shpet; other prominent figures there were A. Gabrichevskii, M. Gershenzon, B. Griftsov, N. Zhinkin, V. Kandinskii, M. Petrovskii, B. Tarabukin, A. Tsires, B. Iarkho, G. Vinokur, and others. (shrink)

Humeans say that laws depend on their instances. Another way of saying this is that the instances explain the laws. However, laws are often used in science to help explain these same instances. If this is true it appears as though the instances help explain themselves, which would be a serious problem for the Humeans (Miller, 2015, pp. 1314-1317). In this essay I expand on a solution proposed by Miller (2015, pp. 1328-1331) that the laws are not explained by their (...) instances but rather grounded by a set of global facts. I develop this into a new framework in which it would be expected for the laws to not be grounded by their instances. I call this framework conjunction monism since the core idea is a that conjunctions ground their conjuncts. I finish with a discussion about the compatibility of conjunction monism and Humeanism. (shrink)

Technology Education offers an authentic and invaluable range of skills, knowledge, capabilities, contexts and ways of thinking for learners in the 21st century. However, it is recognised that it occupies a comparatively less defined and more fragile curricular position than associated, but longer established, subjects such as Mathematics and Science. While recognising that no single factor lies behind such a condition, this paper draws upon thinking in the philosophy of technology, technology education and the ontology of artefacts to argue that (...) transformation may be considered as an epistemic source for technology in a similar way to ‘proof’ within Mathematics and ‘interpretation’ within Science. Encapsulating technology's intimate relationship with materials, it is ultimately argued that the transformation of a technical artefact from an ill-defined into a well-defined ontological state constitutes a prime source of technological knowledge for pupils. Moreover, it provides an alternative route into further consideration about the nature of the domain, epistemology and curricular identity of the subject. (shrink)

Technology Education offers an authentic and invaluable range of skills, knowledge, capabilities, contexts and ways of thinking for learners in the 21st century. However, it is recognised that it occupies a comparatively less defined and more fragile curricular position than associated, but longer established, subjects such as Mathematics and Science. While recognising that no single factor lies behind such a condition, this paper draws upon thinking in the philosophy of technology, technology education and the ontology of artefacts to argue that (...) transformation may be considered as an epistemic source for technology in a similar way to ‘proof’ within Mathematics and ‘interpretation’ within Science. Encapsulating technology's intimate relationship with materials, it is ultimately argued that the transformation of a technical artefact from an ill-defined into a well-defined ontological state constitutes a prime source of technological knowledge for pupils. Moreover, it provides an alternative route into further consideration about the nature of the domain, epistemology and curricular identity of the subject. (shrink)

The study’s goal was to provide an educational intervention in Algebra through GeoGebra that would boost students’ confidence, improve their learning, and correct their most minor mastered skills, allowing them to improve their Algebra performance. The research design was quasi-experimental, with 40 nonrandomly chosen participants comprising the GeoGebra and control groups. Mean and standard deviation was employed to describe the algebra performance and confidence of the respondents. At the same time, independent and dependent t-tests were used to determine the students’ (...) significant difference in algebra performance and confidence in the pre-and post-test between the control and GeoGebra groups. GeoGebra effectively improved algebra confidence, enhanced learning, and remedied the students’ least mastered skills. GeoGebra is recommended as an instructional material in teaching and learning Algebra and can be extended to other mathematics content areas. (shrink)

The book addresses George Santayana’s philosophy of religion and its basis in his overall philosophical project with an exploration of some phenomenological aspects of his approach and his potential influence on contemporary religious thought. Emphasis is placed upon his Roman Catholic and Greek influences and his constructionist viewpoint toward Catholic symbols and dogma.

La planète est exténuée. L'humanité dans son ensemble traverse une mauvaise passe. A tel point que certains chercheurs professent l'effondrement, voire la fin de notre civilisation. Ces lanceurs d'alerte cosmique ne sont pas de simples illuminés. Ils comptent parmi eux des intellectuels de renom et des savants influents. Dans le même état d'esprit, des ingénieurs futuristes, anticipant une évolution qu'ils jugent inéluctable, programment le remplacement de notre espèce par des créatures hybrides d'un nouveau genre, humains augmentés ou améliorés. Demain, assurent-ils, (...) la "Singularité" assurera la relève du genre humain. L'ère du posthumanisme serait déjà entamée. Faut-il s'en féliciter? Laurence Hansen-Love expose ici les tenants et les aboutissants d'un débat qui nous concerne tous et dont les enjeux sont vertigineux. (shrink)

In this paper, I will discuss and characterize transcendental and salvational aspects of two naturalistic philosophical projects, those of Robert Corrington, a contemporary American Naturalist and George Santayana, the first identifiable American Naturalist. I am considering here soteriological pathways available for transformation or transfiguration of the self toward a state of spiritual optimization in an imminent natural cosmos where all but limited gains seem to be out of human hands. The individual, imbedded in Nature, is caught up in an unteleological (...) stream of Nature's own formation. In my consideration of this subject in relation to Robert Corrington's work, I have found a helpful and insightful .. (shrink)

Love, S. (2007). Using somatic awareness as a guide for making healthy life choices. Somatics Magazine- Journal Of The Mind/Body Arts and Sciences, Volume XV, Number 2, pages 40-43. (Silver Love is same person as author Martha C. Love).

An analysis of the value systems of critical social issues is difficult to carry out in any qualified sense from an unstructured basis and that attempts to do so easily result in relatively superficial discussions of particular issues. Instead, we suggest how this might be viewed from a more holistic ethical and systems theological perspective. In doing so, we review a new framework that aims to distil relevant issues regarding necessary trade-offs and how this can be done. Broadly speaking, this (...) consists of a kind of Socratic dialogue that systematically examines the value basis of the decisions that need to be made, as well as whether the effects of the decisions become unacceptable and thus need to be modified vis-à-vis the normative system embraced by the decision-maker. We discuss the role of theologians in this and emphasise that they should take a larger place in discussions on how to deal with complex societal crises. (shrink)

This study's focus was to determine students' English competency level after exposure to video lessons as supplemental materials. The respondents of the study were 139 Grade 9 students of Mahaplag National High School coming from four sections enrolled for School Year 2022-2023. Quasi-experimental method of research particularly the pretest-posttest design was utilized in the study. Frequency counts, mean percentage score, weighted mean, standard deviation, and paired samples T-test were utilized in data analysis. Results of the study revealed that the competency (...) level of the students on all three learning competencies before the exposure to video lessons is in the poor category. On the other hand, it was revealed in the study that after exposure to video lessons and through the administered post-test, students’ competency levels improved, which now belongs to the fair category. As to the student’s acceptance level of video lessons as supplemental materials, it was found that students positively accept video lessons as supplemental materials for selected English 9 competencies. It was also ascertained that there was a statistically significant increase in the scores of the students on all three competencies after exposure to video lessons. Furthermore, there was a significant increase in students' overall scores on the three competencies. From the results of the study, it can be concluded that video lessons can be a great supplemental material in teaching English 9 competencies. (shrink)

Technology Education offers an authentic and invaluable range of skills, knowledge, capabilities, contexts and ways of thinking for learners in the 21st century. However, it is recognised that it occupies a comparatively less defined and more fragile curricular position than associated, but longer established, subjects such as Mathematics and Science. While recognising that no single factor lies behind such a condition, this paper draws upon thinking in the philosophy of technology, technology education and the ontology of artefacts to argue that (...) transformation may be considered as an epistemic source for technology in a similar way to ‘proof’ within Mathematics and ‘interpretation’ within Science. Encapsulating technology's intimate relationship with materials, it is ultimately argued that the transformation of a technical artefact from an ill-defined into a well-defined ontological state constitutes a prime source of technological knowledge for pupils. Moreover, it provides an alternative route into further consideration about the nature of the domain, epistemology and curricular identity of the subject. (shrink)

Discusses the complexities and paradoxes of love as represented in the history of Western philosophy and Christianity. In The Asymptote of Love, James Kellenberger develops a theory of religious love that resists essentialist definitions of the term and brings into conversation historical debates on love in Western philosophy and Christian theology. He argues that if love can be likened to a mathematical asymptote, which is a straight line that infinitely approaches a curve but never quite (...) reaches it, then the asymptote of love reaches toward the infinite endpoint of love at its uttermost, namely, God’s love. Drawing upon a broad range of thinkers who have put forth classic debates on love—such as St. Augustine of Hippo, Anders Nygren, and St. Thomas Aquinas, as well as some lesser known figures in the debate, such as Leo Tolstoy and Albert Schweitzer—Kellenberger explains the profound connection between human agape and God’s infinite love in its capacity to offer both directive guidance and to exist beyond human conception. James Kellenberger is Emeritus Professor of Philosophy at California State University, Northridge and the author of God’s Goodness and God’s Evil. (shrink)

With the large number of clinical practice guidelines available, there is an increasing need for a comprehensive unified model for acute ischemic stroke treatment to assist in clinical decision making. We present a unified treatment model derived through review of existing clinical practice guidelines, meta-analyses, and clinical trials. Using logic from the treatment model, a Bayesian belief network was defined and fitted to data from our institution's observational quality improvement database for acute stroke patients. The resulting network validates known relationships (...) between variables, treatment decisions and outcomes, and enables the exploration of new correlative relationships not defined in current guidelines. © 2013 IMIA and IOS Press. (shrink)

Este ensayo analiza las fuentes de origen medieval y moderno sobre la historia de Ŷarba en el Imāmato rustamí en un intento de aclarar la naturaleza de la relación histórica e historiográfica entre ellos. Se empieza por discutir las fuentes primarias y secundarias disponibles, incluyendo los retos historiográficos que plantean y se presenta a continuación un análisis de las evidencias textuales y arqueológicas que conectan a los rustamíes con Ŷarba. Se intenta después sintetizar las piezas dispersas de la evidencia disponible (...) en el registro histórico con el fin de presentar una imagen más clara de Ŷarba durante el período rustamí. Con base en esta evidencia textual y arqueológica, se argumentará que Ŷarba era hogar de una comunidad ibādí independiente del gobierno en Tāhert durante la mayor parte de la existencia del Imāmato, distinguiendo así la isla de los alrededores del Ŷarid , partes de la Ifrīqiya Aglabí y el Ŷabal Nafūsa. Se muestra por último que la evidencia sugiere que esta independencia no era solamente política, sino religiosa.This paper analyzes the sources of medieval and modern history of the Imamate Rustamid Yarba in an attempt to clarify the nature of the historical and historiographical between them. It begins by discussing the available primary and secondary sources, including the challenges posed historiographical and then presents an analysis of the textual and archaeological evidence that connect with Yarba rustamíes. It then tries to synthesize the scattered pieces of evidence in the historical record in order to present a clearer picture during Rustamid Yarba. Based on this textual and archaeological evidence, it will be argued that Yarba was home to a community of independent Ibadi Tahert government for most the existence of Imamate, thus distinguishing the island surrounding the Yarid , parts of Ifriqiya and Jabal Nafusa Aghlabid. It finally shows that the evidence suggests that this independence was not only political, but religious. (shrink)

This researcher developed a model in philosophy of science to be used in a course for prospective or practicing science teachers. First, a thorough justification for including philosophy of science in teacher education is given, followed by a seventeen-institution survey of the extent of this approach. Results from the survey indicate little commitment to a philosophy of science approach; if at all, attention to this broader concern occurs during a methods course. Therefore, ten recent methods texts were evaluated, with the (...) finding that only one emphasizes adequately a post-modern philosophical treatment. The other texts either lack adequate coverage or have inaccurate descriptions. ;The model developed for use with science teachers--called the Scientific Theory Profile--consists of placing three well-known philosophers on an x- and y-axis based on their methods for justifying theories and their views on scientific theories as the Truth versus mere models of what works best . The assumption is that individuals have different degrees of commitment to these views and seeing this range of views would help clarify current understanding about science. The philosophers selected for detailed analysis and who form the keystone positions in the model are Thomas Kuhn, Sir Karl Popper and Carl Hempel. Nine other philosophers, all influenced by the three originals, are included in an analysis of less detail, their positions being added to the Scientific Theory Profile. ;The Scientific Theory Profile then forms the basis for an outline of a course in philosophy of science for science teachers, with a defined mission, course goals, terminal performance objectives and enabling objectives. Each enabling objective is augmented with suggested concepts and activities--all to improve science teacher understanding of the current interpretations in philosophy of science regarding scientific theories. The results of this study should point science teachers towards more accurate perceptions of what science is and what it is not, of the unique and diverse roles theory plays in science, and of the dynamic way science is conducted with elements of art and serendipity, as well as tenacity and "good" science. (shrink)

Narrative Theology's basic premise is that human life is experienced as narrative, and that any individual narrative is rooted in and derivative of community narrative. Alasdair MacIntyre well represents the idea that experience is essentially narrative in form. Experience-as-narrative, however, does not provide useful criteria for discerning when a narrative becomes destructive to those either within or without a specific narrative. In the philosophical terms provided by Jean-Francois Lyotard, there is a "space of forgetting" between experience and narrative that must (...) be acknowledged. A coherent narrative necessarily ignores much experience of those both inside and outside the narrative. Relations of power operate in this "space of forgetting" between experience and narrative. Michel Foucault provides us with a picture of power as inherent to all human relation, as inextricably connected with knowledge, and as requiring resistance. Power, according to Foucault, is not collapsed with domination but is synonymous with the web of human relations marked by a range of ability and possibility. When narrative sees that every relation is a power relation, it has taken the first move in combating its own potential for domination. This tempering of narrative with power provides philosophical groundwork for a "Theology for the Overdog," or theology done from within a narrative of inherited power. This dissertation sets the idea of experience-as-narrative as represented by Alasdair MacIntyre within the spectrum of approaches to and critiques of narrative, and then tempers narrative with insights from Foucault's analysis of power. A Theology for the Overdog then sees power as a communication of efficacy, seeking through power analysis and direction to increase the possibilities and abilities of others, using Jesus as a model of stewardship. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:From Báñez with Love:A Response to a Response by Taylor Patrick O'NeillJames Dominic Rooney O.P.From where I stand, the traditional options of Molinism and Báñezianism seem logically exhaustive possible accounts of the way in which God can cause people to love him, under the influence of grace, while at the same time being able to affirm that those people remain free. Either God's giving efficacious grace to (...) an individual is such as to cause that individual to act a certain way, merely in virtue of giving that grace to that individual, or it is not. If that grace is not intrinsically efficacious, then you need to explain the way in which God can cause an action by giving grace which does not require grace to be intrinsically efficacious. On the latter front, Molinists aim to affirm that human beings are free even while acting under the influence of God's grace, and hold that God's grace is not such as to make it that one could not have done otherwise. They explain this by appeal to counterfactual truths about what human beings would do, metaphysically prior to and independent of God's subsequent decisions to give or withhold grace. These "counterfactuals of freedom" are central to Molinist accounts of freedom, since the truth of these counterfactuals alone secures the fact that human beings are acting freely even when God gives them grace and causes them to perform certain actions. Those human beings could have acted otherwise. Conversely, since God knows these truths, he can use them in order to give grace to an individual at those times when he knows it will be efficacious.To me, the Molinist view is a non-starter. What these truths consist in, what grounds them, how God uses them—I find the critiques compelling [End Page 675] and Molinist answers to these questions metaphysically problematic.1 I am committed to finding a Báñezian solution, therefore, to the riddle. From my perspective, the mystery of predestination invites confusion ultimately because the issue is a subtle philosophical, not a theological, problem. The resolution to the riddle of grace and free will can come only through an adequate account of the nature of human freedom. And I remain unsatisfied by a lack of philosophical clarity among Báñezian authors on the nature of freedom. In a recent paper, I therefore posed a problem for Báñezianism that resembles what is called the "grounding problem" for Molinism: where do the truths about alternative possibilities come from? And I illustrated the problem in the context of the account of grace given by one famous defender of the view, Fr. Réginald Garrigou-Lagrange, whose work in turn was recently promoted by Taylor Patrick O'Neill.In short, Garrigou-Lagrange appears to accept that there need to be alternative possibilities if human action is to be free. He gives an accounting of those possibilities as follows. On one side, when I sin, Garrigou-Lagrange argues that God's denial of efficacious grace, even though this denial occurs prior to anything I do or could have done, does not necessitate my sin because I performed the sin by means of my normally operating volitional and intellectual capacities (which God merely refrained from interfering in), and I had alternative possibilities provided by the possibility of God providing efficacious grace. Then, on the other, when I do good, he appeals at many points to non-culpable "defects" regarding my intellectual or volitional capacities as grounding those alternative possibilities that I could have sinned even when acting under efficacious grace. In both cases, my acts are still metaphysically contingent. However, neither case provides a sufficient grounding for alternative possibilities (I argued), because I had no relevant control over God's decision to deny efficacious grace, nor were those "defects" in light of which I could have sinned under my control. Instead, I argued that Garrigou-Lagrange's account of humans having alternative possibilities for action would be successful only if there were facts about what I would have done under sufficient grace, truths prior to and independent of God's decision to give efficacious... (shrink)

The article focusses on the catalogue of love-affairs from Book 3 of Hermesianax's Leontion (fr. 7 Powell = 3 Lightfoot). Contrary to two basic assumptions of previous scholarship, this article underscores that fr. 3 Lightfoot is neither representative of the Leontion as a whole nor an instance of unsophisticated poetic production. The evidence indicates that Hermesianax's catalogue might have played a crucial role in shaping the later reception of some of the figures he portrays (Mimnermus, Antimachus and perhaps even (...) Hesiod). Finally, several points of contact with Clearchus of Soli show that Hermesianax may be engaging with relevant aspects of contemporary culture, most of all the Peripatetic investigation of biography and the phenomenology of love. (shrink)

The first sexual encounter between Dominique Francon and Howard Roark in The Fountainhead is known as the “rape scene.” From the time of the novel's publication, some readers have found a contradiction between Rand's views on freedom and the violence within the novel. The ambiguity arises from the way in which the scenes leading up to the event are constructed, the sadomasochistic context of the novel, and Rand's views of gender and romantic relationships. Although Rand repeatedly denied that any rape (...) occurred, this article concludes that a rape did occur and that Rand fully intended it to be so. (shrink)

Undergraduates access electronic information resources for academic activities, however, this comes with abiding by good ethical behavior such as a negative attitude towards plagiarism. Literature have reported undergraduates’ negative or positive attitude towards plagiarism in Nigeria, but few studies have been carried out in Oyo State and have not investigated how access to electronic information resources influence attitude towards plagiarism. Therefore, this study examined access to Electronic Information Resources (EIR) and Attitude towards Plagiarism (ATP) by undergraduates in Faculty of Science (...) in three universities in Oyo state, Nigeria. The descriptive survey design of the correlational type was adopted for this study. The population comprised 10,664 undergraduates from Faculty of Science in Universities of Ibadan (UI) Lead City University (LCU) and Ladoke Akintola University of Technology (LAUTECH). A two-stage random sampling technique was adopted to draw 336 respondents. Data was collected using a questionnaire and analysed with frequencies, mean, standard deviation, Pearson’s Product Moment Correlation and multiple regression. The highest number of respondents in LCU (100%) and UI (89.5%) aged between 21-25years while LAUTECH (54.8%) are 18-20years. The most accessible EIR in UI and LCU were e-journals (x ̅=4.31;x ̅=4.08) and in LAUTECH, the Internet (x ̅=3.65). There is a positive ATP in UI (x ̅=3.44), LCU (x ̅=3.38), and LAUTECH (x ̅=2.92). A significant relationship exists between access to EIR and ATP in UI (R=.284, p 0.05). There is a joint significant influence of access to EIR and ATP in UI (R=0.448, adj.R2of 0.180,F=9.439) and LAUTECH (R=0.372, adj.R2 of 0.130,F=17.292), but not significant in LCU (R=0.065, adj.R2 of -0.195,F=0.022). Access to electronic information resources is a predictor of attitude towards plagiarism by undergraduates. Therefore, librarians should make use of different electronic platforms that are accessible to the students in providing instructions on how to write without plagiarising to reduce the rate of plagiarism among the undergraduates. (shrink)

The authors of Habits of the Heart believe that American individualism ?may have grown cancerous?that it may be destroying those social integuments that Tocqueville saw as moderating its more destructive potentialities.? However, because they come to their research with an anti?individualistic bias in place, the authors fail to acknowledge the role of either recent historical events or influences other than individualistic ideas in shaping American culture. An alternative explanation for the emergence of the isolated self and the incoherence of moral (...) discourse in American life is presented. Both of these phenomena are viewed as temporary responses to a shift in American character. (shrink)

Este ensayo analiza las fuentes de origen medieval y moderno sobre la historia de Y^arba en el Ima-mato rustamí en un intento de aclarar la naturaleza de la relación histórica e historiográfica entre ellos. Se empieza por discutir las fuentes primarias y secundarias disponibles, incluyendo los retos historiográficos que plantean y se presenta a continuación un análisis de las evidencias textuales y arqueológicas que conectan a los rustamíes con Y^arba. Se intenta después sintetizar las piezas dispersas de la evidencia disponible (...) en el registro histórico con el fin de presentar una imagen más clara de Y^arba durante el período rustamí. Con base en esta evidencia textual y arqueológica, se argumentará que Y^arba era hogar de una comunidad iba-dí independiente del gobierno en Ta-hert durante la mayor parte (si no en su totalidad) de la existencia del Ima-mato, distinguiendo así la isla de los alrededores del Y^arid (en el sur de Túnez), partes de la Ifri-qiya Aglabí y el Y^abal Nafu-sa. Se muestra por último que la evidencia sugiere que esta independencia no era solamente política, sino religiosa. (shrink)

Concludes the discussion of theoretical and practical perfection by connecting formal measures of extent and hierarchical organization to further specific values in political action, cooperation, and mutual love. It concludes by answering objections to the account and connecting it to historical perfectionists such as Aristotle, Leibniz, Nietzsche, and Bradley.

This paper extends the discourse on the importance of the relationship between practitioner and young person as a defining tenet of effective youth work practice, recognising the privileged position occupied by Youth Workers in the social ecology of the young people with whom they work. Reflecting the ethical obligations inherent in this relationship, particularly its focus on enhancing young people’s agency and developmental outcomes, the paper outlines how youth work practice infused with professional love aligns with conceptualizations of an (...) ethic of care. Reporting on interviews conducted with Youth Workers practicing in different settings across one local authority area in the UK, the paper articulates how practitioners’ ethic of care shapes their work with young people, and the extent to which love features as an element of their professional practice. Practitioners describe their motivation to express care that extends beyond legalistic interpretations of their ‘duty of care’ towards young people, using the language of care, love and nurture almost interchangeably. The paper demonstrates the importance of inclusion and reciprocity as fundamental elements of ethical practice, as well as the need to infuse practice with hope, suggesting the value of an affirmative ethic to complement a focus on love and care. (shrink)