The Parmenides is notorious for the criticisms it directs against Plato's own Theory of Forms, as presented in the middle period. But the second and major portion of the dialogue has generally been avoided, despite its being offered as Plato's response to the problems; the text seems intractably obscure, appearing to consist of a series of bad arguments leading to contradictory conclusions. Carefully analyzing these arguments and the methodological remarks which precede them, Meinwald shows that to understand Plato's response we (...) need to recognize his important distinction between two kinds of predication. Read in the light of this distinction, the arguments can be seen to be sound, and the contradictions merely apparent. Meinwald then proceeds to demonstrate the direct application of Plato's crucial innovation in solving the problems of the first part of the dialogue, including the infamous Third Man. On Meinwald's interpretation, the new distinction is associated with developments in metaphysics which take Plato well beyond the problems commonly thought to tell against Platonism. (shrink)

This article builds on recent accounts of diffuse and complex agentic practices in the global South by drawing on ethnographic data gathered in northwestern Ghana among the Dagaaba. Contemporary feminist discourses and theories, particularly in contexts in the global South, have sought to draw attention to the multifaceted ways in which women exercise agency in these contexts. Practices that in the past were perceived as instruments of women's subordination or as re-inscribing their oppression have been re/interpreted as agentic. Agentic practices (...) are theorized in more fluid terms than the binary pairing of agent/victim debates permit. Dagaaba contexts are deeply pervaded by beliefs in supernatural power forms, and these forces dis/empower certain forms of agentic acts. This article demonstrates that key factors combining with male power to regulate women's exercise of agency are perceived mystical forces. I argue that, in order not to risk missing agency—or rather “misdescribing” it—in the context of Dagaaba and most parts of sub-Saharan Africa, where the belief in mystical forces is profoundly pervasive, the role of these power forms as important determinants of the form that agentic practices assume—and more broadly, the way power works—needs critical attention in feminist theorizing. (shrink)

In this article, I examine the marginalisation and abjection of strongwilled and assertive women in Dagaaba settings in rural north-western Ghana. This is done by paying attention to a local identity category known as pog gandao—‘a woman who is more than a man’. The pog gandao, or what I gloss as the wilful woman, concept is used by men and women locally to stigmatise hard-working and assertive Dagaaba women. Drawing inspiration from the reappropriation and redeployment of queer abjection for the (...) subversion of homophobia and the violence of compulsory heterosexuality, I demonstrate how such naming or shaming into the position of a pog gandao serves to hamper initiatives by enterprising and talented Dagaaba women. Being labelled as pog gandao, it appears, is even to lose one’s status in normative gender presentation as a woman; it means to transcend into a realm beyond the masculine. But this transcendence is not enviable due to its potential to expose the subject in question to perceived supernatural harm, a serious matter in this cultural context whereby the world of human affairs is understood as thoroughly saturated with supernatural forces that structure daily and ritual comportment. I argue that the shaming interpellation of pog gandao works as the most powerful weapon against wilful women in oppressive male-centric institutions of the Dagaaba. And yet, this stigmatised interpellation also has great emancipating potential, and I conclude by exploring ways to reclaim it for undermining female subordination, and for both empowering women and for feminist politics. (shrink)

In this outstanding introduction, Constance Meinwald covers all of Plato's philosophy and shows how he shaped the landscape of Western philosophy. Beginning with a helpful overview of what is known about Plato's life and times, she clearly explains and assesses Plato's fundamental arguments and ideas. These include the importance of Plato's view of what philosophy is and the distinctive way in which his most important arguments are presented in dialogues; his theories of ethics addressed through the fundamental and enduring (...) questions happiness and virtue; his influential treatments of the soul and immortality; the lasting contributions he made to the study of metaphysics and the nature of knowledge through his theory of the Forms; and his enduring and controversial insights into political and social thought in the context of his theories of human nature. Throughout, Constance Meinwwald draws expertly on Plato's most important dialogues to present a thorough and lively picture of his philosophy. Essential reading for students of ancient philosophy and Classics, Plato is an ideal introduction to arguably the greatest of all Western philosophers. (shrink)

The world as we experience it is full of colour. This book defends the radical thesis that no physical object has any of the colours we experience it as having. The author provides a unified account of colour that shows why we experience the illusion and why the illusion is not to be dispelled but welcomed. He develops a pluralist framework of colour-concepts in which other, more sophisticated concepts of colour are introduced to supplement the simple concept that is presupposed (...) in our ordinary colour experience. The discussion draws on philosophical and scientific literature, both historical and modern, but it is not technical, and will appeal to a broad range of philosophers, cognitive scientists and historians of science. (shrink)

This book defends the radical thesis that no physical object has any of the colours we experience it as having.

Partant de l’ethnographie d’un sanctuaire végane néo-zélandais tenu par un couple de femmes se revendiquant de l’anarchisme et du féminisme intersectionnel, cet article interroge l’appréhension de l’animalité par des militantes cherchant à déconstruire les hiérarchies systémiques et les normes de genre dominantes. Entre naturalité et construction humaine, comment l’animalité est-elle considérée? De quelle manière et dans quelle mesure le prisme de lecture queer et féministe contribue-t-il à reconsidérer les animaux non-humains, et à remodeler le travail quotidien à leur côté? L’article (...) analyse l’effort de convergence des luttes qui s’observe dans ce sanctuaire, tout en l’historicisant, en revenant sur les liens historiques entre anarchisme, écologie et cause animale, et entre cause des femmes et cause animale. (shrink)

Colors are of philosophical interest for two kinds of reason. One is that colors comprise such a large and important portion of our social, personal and epistemological lives and so a philosophical account of our concepts of color is highly desirable. The second reason is that trying to fit colors into accounts of metaphysics, epistemology and science leads to philosophical problems that are intriguing and hard to resolve. Not surprisingly, these two kinds of reasons are related. The fact that colors (...) are so significant in their own right, makes more pressing the philosophical problems of fitting them into more general metaphysical and epistemological frameworks. (shrink)

In this paper the authors seek to contribute to a new ontology of an embodied, desiring subject through an exploration of their own subjectivities and of the ways in which subjectivities are produced and transformed through affective attachments to place. Using the method of collective biography (Davies, Gannon 2006) and drawing on Deleuze and Guattari’s concepts of desire and territorialization they examine their affective responses and attachments to place: Australia and the Czech Republic. As a point of departure for their (...) analysis, the authors ask: What does it mean to be homesick for a place which is not one’s home? What does it mean to desire a place? What of the other place is inscribed in the body? In asking this, the authors show the extent to which place is a zone of immanence in which a continual play of de- and re-territorialization occurs. (shrink)

The book includes chapters on forms of natural realism, theories of perceptual experience, representationalism, the argument from illusion, phenomenological senses, types of perceptual content, the representationalist/intentionalist thesis, and adverbialist accounts of perceptual experience. The ideas of Austin, Dretske, Heidegger, Millikan, Putnam, and Robinson are considered among others and the reader is given an invaluable philosophical framework within which to consider the issues.

The philosophical issues raised by perception make it one of the central topics in the philosophical tradition. Debate about the nature of perceptual knowledge and the objects of perception comprises a thread that runs through the history of philosophy. In some historical periods the major issues have been predominantly epistemological and related to scepticism, but an adequate understanding of perception is important more widely, especially for metaphysics and the philosophy of mind. For this reason Barry Maund provides an account (...) of the major issues in the philosophy of perception that highlights the importance of a good theory of perception in a range of philosophical fields, while also seeking to be sensitive to the historical dimension of the subject. The work presents chapters on forms of natural realism; theories of perceptual experience; representationalism; the argument from illusion; phenomenological senses; types of perceptual content; the representationalist/intentionalist thesis; and adverbialist accounts of perceptual experience. The ideas of, among others, Austin, Dretske, Heidegger, Millikan, Putnam and Robinson are considered and the reader is given a philosophical framework within which to consider the issues. (shrink)

This paper argues for a view that maximizes in the Stoics' epistemology the starkness and clarity characteristic of other parts of their philosophy. I reconsider our evidence concerning doxa (opinion/belief): should we really take the Stoics to define it as assent to the incognitive, so that it does not include the assent of ordinary people to their kataleptic impressions, and is thus actually inferior to agnoia (ignorance)? I argue against this, and for the simple view that in Stoicism assent is (...) either, in the case of the fool, doxa = agnoia, or alternatively, in that of the sage, epistêmê (knowledge). This view, together with reflection on the appropriate sense of "between" in the relevant reports of SE and Cicero, yields a sympathetic reading of an otherwise problematic challenge Sextus reports Arcesilaus as having prepared for the Stoic claim that katalêpsis, which is the criterion of truth, is between knowledge and opinion; on my view each side is proceeding in a philosophically legitimate way. (shrink)

Higher education has not been spared from the effects of the disruptive aspects of technology. MOOCs, teach bots, virtual learning platforms, and Wikipedia are among technics marking a digi...

The world as we experience it is full of colour. This book defends the radical thesis that no physical object has any of the colours we experience it as having. The author provides a unified account of colour that shows why we experience the illusion and why the illusion is not to be dispelled but welcomed. He develops a pluralist framework of colour-concepts in which other, more sophisticated concepts of colour are introduced to supplement the simple concept that is presupposed (...) in our ordinary colour experience. The discussion draws on philosophical and scientific literature, both historical and modern, but it is not technical, and will appeal to a broad range of philosophers, cognitive scientists and historians of science. (shrink)

Although neglected by psychology, self-respect has been an integral part of philosophical discussion since Aristotle and continues to be a central issue in contemporary moral philosophy. Within this tradition, self-respect is considered to be based on one's capacity for rationality and leads to behaviors that promote autonomy, such as independence, self-control and tenacity. Self-respect elicits behaviors that one should be treated with respect and requires the development and pursuit of personal standards and life plans that are guided by respect for (...) self and others. In contrast, the psychological concept of self-esteem is grounded in the theories of self-concept. As such, self-esteem is a self-evaluation of competency ratios and opinions of significant others that results in either a positive or negative evaluation of one's worthiness and inclusionary status. The major distinction between the two is that while competency ratios and others' opinions are central to self-esteem, autonomy is central to self-respect. We submit that not only is self-respect important in understanding self-esteem, but that it also uniquely contributes to individual functioning. Research is needed to establish the central properties of self-respect and their effects on individual functioning, developmental factors, and therapeutic approaches. (shrink)

Local knowledge (both technological and sociological) and communication systems represent a logical starting point and a rich body of resources for successful agricultural research, development, and extension (RD&E). Drawing upon concrete examples from Asia, Africa, and Latin America, this essay presents an overview of definitions, topics, and applications of local knowledge in agricultural RD&E. Also noted are caveats, future research and training needs, and human values issues related to the study and utilization of local knowledge systems and their products.

Despite the fact about colour, that it is one of the most obvious and conspicuous features of the world, there is a vast number of different theories about colour, theories which seem to be proliferating rather than decreasing. How is it possible that there can be so much disagreement about what colours are? Is it possible that these different theorists are not talking about the same thing? Could it be that more than one of them is right? Indeed some theorists, (...) e.g. Leo M. Hurvich, D. L. McAdam and K. Nassau, say that the term ‘colour’ is used to identify a range of different properties, e.g. pigments, properties of light, and sensations. Such a view has its attractions, but it raises the question of what it is that unites these various concepts – what is it that would make them all concepts of colour? What is it that justifies using the same terms, ‘yellow’, ‘blue’, ‘pink’, mauve’, and so on?This paper aims to address this question, arguing that its answer supports the conclusion that the best theory of colour is a form of anti-realism: the Illusory theory of colours. There are two parts to this thesis, one negative, the other positive. The negative part is that there are no colours, as they are ordinarily conceived. The positive part is that, nevertheless, the world is such that ‘it is as if there are such colours’. Such a theory has important implications. One is that it doesn’t fall neatly into the usual taxonomy of philosophical theories. In particular, it does not deserve the label ‘eliminativist’. Another is that it allows some space for the views expressed by Hurvich, McAdam and Nassau, but not quite in the sense that they intend. (shrink)

Religion and spirituality seem to be very important for HIV-positive patients believers. Indeed, a recurring number of studies show strong correlations between religiosity/spirituality of individuals and different dimensions of health. The majority of these studies show most positive associations of religiosity/spirituality to physical health through reducing emotional distress, reduced rates of depression, greater optimism, better psychological adjustment, better preservation of CD4 cells, better control of viral load. The objective of this research is to understand the nature of the relationship between (...) religiosity and emotional health among HIV-positive patients, migrants from sub-Saharan Africa. Religiosity, the frequency of depressive episodes and subjective health 81 asymptomatic HIV patients regularly followed, were evaluated. Regression models and mediation, backed by a resampling procedure were tested. From mediation analyzes, the results show that through the mediating effect of subjective health, religiosity explains a decrease in the number of depressive episodes in people with HIV migrants from sub-Saharan Africa. (shrink)

Despite the fact about colour, that it is one of the most obvious and conspicuous features of the world, there is a vast number of different theories about colour, theories which seem to be proliferating rather than decreasing. How is it possible that there can be so much disagreement about what colours are? Is it possible that these different theorists are not talking about the same thing? Could it be that more than one of them is right? Indeed some theorists, (...) e.g. Leo M. Hurvich, D. L. McAdam and K. Nassau, say that the term ‘colour’ is used to identify a range of different properties, e.g. pigments, properties of light, and sensations. Such a view has its attractions, but it raises the question of what it is that unites these various concepts – what is it that would make them all concepts of colour? What is it that justifies using the same terms, ‘yellow’, ‘blue’, ‘pink’, mauve’, and so on?This paper aims to address this question, arguing that its answer supports the conclusion that the best theory of colour is a form of anti‐realism: the Illusory theory of colours. There are two parts to this thesis, one negative, the other positive. The negative part is that there are no colours, as they are ordinarily conceived. The positive part is that, nevertheless, the world is such that ‘it is as if there are such colours’. Such a theory has important implications. One is that it doesn’t fall neatly into the usual taxonomy of philosophical theories. In particular, it does not deserve the label ‘eliminativist’. Another is that it allows some space for the views expressed by Hurvich, McAdam and Nassau, but not quite in the sense that they intend. (shrink)

The Madhyamaka school of Buddhist philosophy is grounded in the theory of the two truths. This theory posits the existence of two levels of reality :1 the conventional truth corresponds to the way that things appear, and the ultimate truth corresponds to the way that things really are. Nāgārjuna, the second-century Indian scholar credited with founding the Madhyamaka tradition, frames the relationship between the two truths as follows: "Without relying on the conventional, the ultimate cannot be demonstrated. Without understanding the (...) significance of the ultimate, liberation is not achieved."2 In other words, the goal of Buddhist practice—liberation—relies on a correct... (shrink)

Studies of occupational sex segregation rely on the sociocultural model to explain why some occupations are numerically dominated by women and others by men. This model argues that occupational sex segregation is driven by norms about gender-appropriate work, which are frequently conceptualized as gender-typed skills: work-related tasks, abilities, and knowledge domains that society views as either feminine or masculine. The sociocultural model thus explains the primary patterns of occupational sex segregation, which conform to these norms: Requirements for feminine skills increase (...) with women’s representation in the occupation. However, the model does not adequately explain cases of segregation that deviate from these norms or investigate the ways in which feminine and masculine skills co-occur in occupations. The present study fills these gaps by evaluating two previously untested explanations for deviations from the sociocultural model. The findings show that requirements for physical strength increase with women’s representation in professional occupations because physical strength skills co-occur with substantially higher requirements for feminine skills that involve helping and caring for others. These results indicate that the sociocultural model, and more generally explanations for how gender norms drive occupational sex segregation, can be improved by examining patterns of gender-typed skill co-occurrence. (shrink)

Ethnography in the field of postsecondary education has served as a magnifying glass bringing into focus university culture and student life. This paper highlights the ways in which ethnography is especially useful for understanding more recent dynamics and shifts in higher education. The authors utilize existing literature to uphold the relevancy of ethnography, while exploring its opportunities for research on adult students, online education, and for-profit colleges in particular. They conclude with methodological recommendations and directions for both qualitative research and (...) higher education scholarship. (shrink)